大乘百法明門論開宗義決 1.104

1.104

須彼實用別從此生者。此釋伏難。謂外難言。若變心等無實用者。寧有實用諸心等耶。故此答云。謂彼實用諸心心所別從此識種子而生。若爾何不一切境界皆從種生須現識變。答凡有二。一因能變。即從種子轉變而生。二果能變。即諸現識變現諸境。諸現行識自是能變。不可更從能變識生。是故但從種子而變。由此應作四句分別。一自有因變而非果變。即諸現行心心所等。二自有果變而非因變。如分別變但為境者。三者因果俱變。如五根身器世界等。四者因果俱不變。如不聞見他方境界。

Regarding "requiring their actual function to be born separately from this [consciousness]": this explains a latent objection. An external opponent objects: "If transformed mind and the rest had no actual function, how could there be mind and so forth that possess actual function?" Therefore, the reply states: those minds and mental factors that possess actual function are born separately from the seeds of this consciousness. [The opponent asks:] "If so, why are not all objective domains born from seeds, instead of requiring transformation by actual consciousness?" The reply: there are generally two kinds [of transformation]. First is cause-transformation, which is being produced through the evolution of seeds. Second is result-transformation, which is the actual consciousnesses transforming and manifesting the various objective domains. The various actualized consciousnesses are themselves transforming agents; they cannot further be born from a transforming consciousness. Therefore, they only transform from seeds. Consequently, a fourfold analysis should be made: 1. That which has only cause-transformation but not result-transformation, namely, the various actualized minds, mental factors, and so forth. 2. That which has only result-transformation but not cause-transformation, such as that transformed by conceptual discrimination which serves merely as an objective domain. 3. That which has both cause- and result-transformation, such as the body of the five sense faculties, the receptacle world, and so forth. 4. That which has neither cause- nor result-transformation, such as the realms of other regions which are neither heard nor seen.