成唯識論演祕 3.209

3.209

This meaning of "appropriated" applies to both the Mahāyāna and the Hīnayāna, though within them, broad and narrow interpretations are not without differences. Fascicle 5 of the Abhidharmasamuccaya-bhāṣya explains it solely in terms of producing sensation, whereas Fascicle 53 of the Yogācārabhūmi explains it broadly in terms of both supporting-and-sustaining and producing sensation. Thus the Abhidharmasamuccaya-bhāṣya states: "It refers to the form upon which sensation arises; this is the meaning of appropriated. If sensation can arise depending on this form, it is called appropriated." The Yogācārabhūmi states: "If consciousness depends on and grasps it, it is called appropriated form. What is this again? It means that which consciousness relies upon, sharing common security and danger, and which grows together with it. Furthermore, serving as its support, it is able to produce sensations. Contrary to this, it is not appropriated form." The first is narrow and the second is broad; this is the difference between the two treatises. The actual and seed forms and spheres are reconciled fully as in the Commentary. If one relies on the Hīnayāna, Fascicle 2 of the Abhidharmakośa states that the present five faculties and the four dusts supporting the faculties are called "having appropriation"; the rest are non-appropriated. As for the meaning of appropriated, that treatise states: Mind and mental factors together appropriate them and take them as their basis, hence they are called "having appropriation"; for injury and benefit reciprocally follow one another. This is what worldly people describe as having sensible contact: when contacted by various conditions, they perceive pleasure and so forth. This agrees with the two meanings in the Yogācārabhūmi. The nine items of faculties, spheres, and so forth are again as in the Abhidharmasamuccaya-bhāṣya.