成唯識論了義燈 4.99

4.99

《論》：為顯此識依緣同故，有二解：一云，依是不共依，緣是因緣依。以總聚言，不須分別種之與現，種不離識，自體分故，云依、緣同。又解，以總聚言緣第八識，因緣、增上，種、現雖殊，總不離第八，但不說等無間，非所緣故，此據染說。若無漏位，亦緣無間識；二云，依所依，緣即所緣，以因緣、增上，俱名為依，緣即所緣。即下許第八自體及種子，如次計為我，及我所師義。

Regarding the Śāstra's statement: "In order to show that this consciousness has the same support and object of cognition," there are two explanations: First, the support is the uncommon support, and the object of cognition is the support as causal condition. Speaking in terms of the aggregate collection, there is no need to distinguish between seed and actualization; because seeds are not separate from the consciousness, being its own substance-division, it is said that the support and object of cognition are the same. Another explanation: speaking in terms of the aggregate collection, it cognizes the eighth consciousness; although causal conditions and sovereign [conditions], seeds and actualizations differ, they are entirely not separate from the eighth; it merely does not speak of the equal-immediate, because it is not an object of cognition; this is spoken with reference to the defiled state. In the uncontaminated state, it also cognizes the immediate consciousness. Second, the support is the support relied upon, and the object of cognition is the object of cognition; since both causal condition and sovereign [condition] are called supports, the object of cognition is the object cognized. This is precisely the position of the masters below who accept that the substance and seeds of the eighth are respectively grasped as self and what belongs to self.