成唯識論了義燈 2.22

2.22

論云：既有三相寧見為一者，大乘自宗能所造色，皆同一處，應體相別，云何見一？又如一境多生同變，亦應見異，云何見一？答：不同彼，以非實故，自體虛疎，同業招故，故似於一。問：論云，即應一根得一切境，以三德成故者，佛法五根俱，四大造淨色為體，何不一根得一切境？答：各自種生四大疎造，不同於彼皆三德成。

The treatise says: 'Since there are three characteristics, how could it be perceived as one?' In the Mahāyāna's own system, the creating and created forms both occupy the same place and should be different in essence and characteristics; why are they perceived as one? Furthermore, as when many sentient beings collectively transform a single object, it should also be perceived differently; why is it perceived as one? Answer: It is not like theirs. Because it is not real, its intrinsic essence being empty and loose, and because it is induced by common karma, it therefore appears as if one. Question: The treatise says: 'Then a single sense faculty should apprehend all objects, because they are formed of the three guṇas.' In the Buddha's teaching, the five faculties are all constituted of pure matter created by the four great elements; why does not a single faculty apprehend all objects? Answer: Each is produced from its own seed and remotely created by the four great elements; it is not like theirs, which are all formed of the three guṇas.