成唯識論了義燈 6.14

6.14

五識等無間有二師。問：第二說因位何故不生無漏？答：以因位五根第八相分，不可有漏不共必俱同境有漏發無漏識，明昧異故。問：且如五根亦有有漏、無漏種子，然異熟識許緣有漏，不緣無漏但持不失，何妨五根亦起無漏持而不緣發無漏識？無漏相好亦復如是。答：無漏種隱第八不緣，無漏根顯如何不緣？無漏相好不變非執，故亦不緣不同五根。又云，五根必覺受，未有五根八不緣，種子非覺受，自有種子八不緣。

Regarding the equal and immediate [condition] (samanantarapratyaya) of the five consciousnesses, there are two masters. Question: Why does the second explanation hold that at the causal stage, they do not give rise to the anāsrava? Answer: Because at the causal stage, the five sense faculties are the objective aspect (nimittabhāga) of the eighth [consciousness]; it is impossible for sāsrava, unshared, necessarily simultaneous [faculties] sharing the same object to emit an anāsrava consciousness, because brightness and obscurity are distinct. Question: Take the case of the five sense faculties: they also possess sāsrava and anāsrava seeds, yet the fruition consciousness is admitted to take sāsrava as object and not take anāsrava as object, merely sustaining them without loss. What prevents the five sense faculties from also generating an anāsrava [consciousness], being sustained without being cognized as object, and emitting an anāsrava consciousness? The anāsrava marks and characteristics (lakṣaṇānuvyañjana) are also like this. Answer: Anāsrava seeds are hidden, so the eighth does not take them as object; the anāsrava faculties are manifest, so how could it not take them as object? Anāsrava marks and characteristics do not transform [as its support] and are not appropriated (upātta), so it likewise does not take them as object, unlike the five sense faculties. Moreover, it is said: The five sense faculties necessarily involve sensory appropriation; there are no five faculties that the eighth does not take as object. Seeds do not involve sensory appropriation; there are naturally seeds that the eighth does not take as object.