成唯識論了義燈 4.81

4.81

就難陀釋俱有依中，解《二十唯識頌》有三解：初依見、相別種義解。言識從自種生者，即識見分，似境相轉者，既起現行，帶境相起似彼所執外境相現，無別五根，即見分種名為五根，所帶似境即是五境；二云，識者五識相分，不離識故，名之為識，從種起現為五識境，實在內識，似外而現，為成內外處分種為十；三云，依見、相分同種義解。五識見、相合名為識，自種生者，見分從種起現行也，雖無別種亦帶相起名，似境相轉。《觀所緣緣論》三釋大同，但互為緣，少有差別。

Regarding Nanda's explanation of the simultaneous basis, there are three interpretations of the Viṃśikā verse: First, interpreting according to the view of distinct seeds for the seeing part (darśanabhāga) and the image part (nimittabhāga): The statement that 'consciousness arises from its own seed' refers to the seeing part of consciousness; 'transforming into the semblance of an objective appearance' means that when it arises as a manifest activity, it bears the appearance of an object, appearing like the external objects imputed by them; there are no separate five faculties, but the seeds of the seeing part are called the five faculties, and the semblance of objects borne are the five sense-objects. The second says: 'consciousness' is the image part of the five consciousnesses; because it is not separate from consciousness, it is called consciousness; arising from seeds into manifest activity, it serves as the object of the five consciousnesses, being truly within internal consciousness and appearing as if external; to establish the internal and external āyatanas, the seeds are divided into ten. The third says: interpreting according to the view of identical seeds for the seeing and image parts: the seeing and image parts of the five consciousnesses together are called consciousness; 'arising from its own seed' means that the seeing part arises as manifest activity from its seed; although there are no separate seeds, it also arises bearing the appearance, which is termed 'transforming into the semblance of an objective appearance'. The three explanations of the Ālambanaparīkṣā are broadly similar, only slightly differing in their mutually serving as conditions.