成唯識論演祕 3.896

3.896

此難不然，現在五根容有發識名有執受，過、未不然。又解現根識不起時名無執受，依現發識說有執受，不言現在唯執受故，如定道戒能造大種，雖不離身亦是現在，而無執受，五根亦爾。前師釋方，定道大種，在定即有，出定即無，名無執受。五根相續，與彼不同，疏依前義，有斷後勝。

This objection is incorrect. Present five faculties have the capacity to generate consciousness, so they are called appropriated; past and future are not like this. Another explanation: When present faculties do not give rise to consciousness, they are called unappropriated; they are said to be appropriated based on their currently giving rise to consciousness, not because the present is exclusively appropriated. Just as the great elements that create the discipline of concentration and the path, although not separated from the body and also present, are unappropriated; the five faculties are also like this. According to the former master's explanation: The great elements of concentration and the path exist while in concentration and cease upon emerging from concentration, so they are called unappropriated. The five faculties form a continuous stream, unlike those. The Commentary relies on the former position; some judge the latter to be superior.