成唯識論了義燈 4.86

4.86

Question: Regarding the shared-object faculties, which are the five faculties like the eye: is it not known whether consciousnesses like the eye consciousness, when perceiving objects, transform an image as their immediate object? Do the five faculties like the eye illuminate the image-part or the underlying substance? If they illuminate the underlying substance, they do not share the same object, because the substance and the image are different. If they illuminate the image-part, what obstructs the underlying substance such that they cannot illuminate it? Answer: There are now two explanations: One says they illuminate both, because both are form-objects and there is no phenomenon obstructing them. The other says they illuminate the image-part, because it is called a shared-share faculty and can illuminate objects; being separated by the image of one's own consciousness, they do not illuminate the substance. Question: Just as through glass or the like, one can still see the outside, and some say the image-part of one's own consciousness is not an obstruction; why would it be able to block? Answer: It is separated by the power of potentiality, not by physical obstruction; the former explanation is superior. Question: When the five consciousnesses transform images, do they rely on the substance, or are they inseparable from the seeing-part? If they rely on the substance, they should perceive apart from consciousness. If they are inseparable from the seeing-part, how is perception by separation and contact established, since all consciousnesses are neither identical with nor separate from their faculties? Answer: Though they rely on the substance, they are inseparable from the seeing-part; neither incurs any fault. Because the cognitive seeing-part cannot be said to be 'here and not there', having no spatial obstruction. If so, how is it called perception by separation and contact? Answer: It is spoken of in terms of the five physical faculties with respect to the underlying substance, not with respect to the image-part; hence perception by separation and contact is established without perceiving apart from consciousness. Question: Why do the five consciousnesses take the sixth consciousness as their discriminating faculty? Answer: The Yogācārabhūmi, fascicle 55, says: It is due to three conditions: because of extreme clarity, because of attention toward that, and because of reliance on nourishment. Apprehending with clarity means: although the mental consciousness attains clarity through the five, the five also apprehend with clarity through the sixth, because without the mental consciousness the five do not arise. Attention toward that means: due to the desire to perceive that sphere of objects; this is the meaning of shared perception. Reliance on nourishment means: because nourished by the mental consciousness, the eye and other consciousnesses are able to arise; this is the meaning of initiating.