成唯識論掌中樞要 2.108

2.108

所緣頌曰：因見各隨應，五三六有二，六一一不定，自在等分別。「因」者簡自在位。「見」者於因中取見分，除自證分等。「各」者顯別別界。隨應者顯能緣識，非決定故，隨其所應諸識緣故。「五三」者色等五界三識所緣：一、五識；二、第六；三、第八。第八者意界攝。「六有二」者謂眼等五界，六、八二識所取，意界通為六、七所取。《瑜伽》等說第七、八識意界攝故。「六一」者謂眼等六識界，唯一意識緣，第七、八識不名意識界故。「一不定」者即法界。若非為他定、通等力所引，唯意識緣。若為他引，五、八、六識俱能引之。於中復有異生、二乘、菩薩所引，各有差別。「自在分別」者謂或初地，或八地、如來位，各有差別，一一為他八識緣也。「等分別」者謂若因中法界心所並自證分、證自證分，於七心界中處處加自及果上十八界，為七心界及法界所了。如理應知。

The verse on cognitive objects states: 'In the causal state, vision applies accordingly: / Five have three, six have two; / Six have one, one is indefinite; / In autonomy and so forth, they are distinguished.' 'Causal' excludes the state of autonomy. 'Vision' means taking the seeing aspect (darśana-bhāga) in the causal state, excluding the self-corroborating aspect and so forth. 'Accordingly' indicates the distinct dhātus. 'Applies accordingly' indicates that the cognizing consciousness is not determinate; thus, various consciousnesses cognize according to what is appropriate. 'Five have three' means that the five dhātus of visible forms and so forth are the cognitive objects of three consciousnesses: 1. the five consciousnesses; 2. the sixth; 3. the eighth. The eighth is subsumed under the mental dhātu. 'Six have two' means that the five dhātus of the eye and so forth are grasped by two consciousnesses, the sixth and eighth; the mental dhātu is taken as an object by both the sixth and seventh, because the Yogācārabhūmi and other texts state that the seventh and eighth consciousnesses are subsumed under the mental dhātu. 'Six have one' means that the six consciousness dhātus of the eye and so forth are cognized by only one, the mental consciousness, because the seventh and eighth consciousnesses are not called the mental consciousness dhātu. 'One is indefinite' refers to the dharma-dhātu. If it is not induced by the power of another's concentration, supernormal faculties, etc., it is cognized only by the mental consciousness. If it is induced by another, the five, eighth, and sixth consciousnesses can all induce it. Within this, there are also differentiations among those induced by ordinary beings, the two vehicles, and bodhisattvas, each having distinctions. 'Distinguished in autonomy' refers to the first bhūmi, or the eighth bhūmi, or the Tathāgata stage, each having distinctions, each being cognized by another's eight consciousnesses. 'And so forth distinguished' means that if in the causal state the mental factors of the dharma-dhātu, together with the self-corroborating aspect and the corroboration of the self-corroborating aspect, are added everywhere among the seven mind dhātus, as well as the eighteen dhātus in the fruit state, they are cognized by the seven mind dhātus and the dharma-dhātu. This should be known in accordance with reason.