成唯識論掌中樞要 2.85

2.85

Under the third category, "the support as equal-and-immediate condition": with regard to "furthermore, the vipāka-mind depends upon the defiled manas," Vasubandhu explains this as the seventh consciousness; the text of the treatise merely says "the manas associated with the afflictions"; Wuxing also states: "Some say that the mind associated with the four afflictions is called the defiled manovijñāna." Therefore, we know that Vasubandhu explains it as the seventh. Furthermore, it is said: "This takes the future as its object, so it is not necessarily the seventh," which accords with Wuxing. If, as explained in the Commentary, it is taken to be the seventh, why does Vasubandhu explain it as the seventh while Wuxing explains it as the sixth? Vasubandhu, because the characteristics of the sixth are obvious, omits it without discussion, whereas the characteristics of the seventh are subtle and it can also assist moistening [for rebirth]; hence he clarifies that [the vipāka-mind] depends upon it. Wuxing relies on the fact that taking what is yet to come as an object is not the function of the seventh, and so he leaves it unsaid, speaking only of the sixth. Each relies on one valid meaning, and they do not contradict each other. Furthermore, Wuxing's third [fascicle] also agrees with Vasubandhu in explaining it as the seventh, as has already been cited above under the support as simultaneously existing. In the Commentary there are two explanations of the six thousand merits of the five kinds of dharma-masters in the Saddharmapuṇḍarīka-śāstra, where even ordinary worldlings who have not yet attained the uncontaminated state are said to have the mutual functioning of the five sense faculties. There are two explanations: first, the mutual functioning of the sense faculties: