成唯識論了義燈 6.14

6.14

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.