成唯識論了義燈 5.20

5.20

不可說色為被所依。破上坐部云：五識依色根，五識無分別，意識依色根，意識無分別。被質難大乘云：第八依意根，第八無分別，何妨第六依色根，意識有分別？答：色法性是鈍，五依不分別。意法是勝依，要思方分別。外難六依意根，六有分別；八依意根，八有分別？答：第八自性無明了，雖依意根不分別。第六自性有多能，更得意依故分別。問：現在名為意，已滅依此立意名，現在亦名識，已滅依現應名識？答：意名通二義，已滅依止得意名。識者唯了別，已滅無能不名識。

One cannot say that physical matter serves as its support. In refuting the Sthaviravāda, it is said: The five consciousnesses rely on physical faculties, and the five consciousnesses lack conceptual discrimination; manovijñāna relies on physical faculties, [so] manovijñāna should lack conceptual discrimination. Challenging the Mahāyāna in return, they say: The eighth relies on the mental faculty, and the eighth lacks conceptual discrimination; what prevents the sixth from relying on a physical faculty while the manovijñāna possesses conceptual discrimination? The reply: The nature of physical matter is dull; relying on it, the five do not discriminate. The mental dharma is an eminent support; it must involve thought before it discriminates. The outsider challenges: The sixth relies on the mental faculty, and the sixth possesses conceptual discrimination; the eighth relies on the mental faculty, [so] should the eighth possess conceptual discrimination? The reply: The intrinsic nature of the eighth lacks clear discernment, so although it relies on the mental faculty, it does not discriminate. The intrinsic nature of the sixth has many capacities, and by additionally obtaining the mental support, it therefore discriminates. Question: What is present is called manas, and what has already ceased is designated with the name manas on this basis; what is present is also called vijñāna, so should what has already ceased also be called vijñāna on the basis of what is present? The reply: The name manas applies to two senses; having already ceased, it receives the name manas as a support. Consciousness only signifies discernment; having already ceased, it lacks capacity and is not called consciousness.