瑜伽論記 13.74

13.74

第四相中，意謂經部師等計六轉識能持於種，今以諸心別異，云何持種？應立量云：六種轉識不能持種（宗），因云展轉異故猶如皷等所發音聲，又云六種轉識，應不持種，三性間故，如身語業。（泰云）界中妙界者，謂欲、色、無色。又下善名界，中善名中，上善名妙。漏、無漏，世、出世何別？無漏即通二智，後智名世間，本智名出世，別狀如是。言又彼諸識長時間斷，不應相續長時流轉等者，又汝若執六識持種，如入無心定意時，其六轉識長時間斷，既無能持之識，不應所持之種，而得相續長時流轉不生滅也。應立量云：入無心定種子應失（宗），無識持故（因），如入無餘涅槃界。

In the fourth characteristic, the meaning is that the Sautrāntikas etc. posit that the six evolving consciousnesses can hold the seeds. Now, with the minds being distinct, how could they hold the seeds? One should formulate the syllogism: 'The six evolving consciousnesses cannot hold the seeds (thesis),' the reason stating: 'because they are mutually distinct, just like the sound produced by a drum, etc.' It also states: 'The six evolving consciousnesses should not hold seeds, because they are interrupted by the three natures, like physical and vocal karma.' (Tai says:) Among realms, the excellent realm means desire, form, and formless [realms]. Furthermore, lower wholesomeness is called realm, middle wholesomeness is called middle, and superior wholesomeness is called excellent. What is the difference between defiled and taintless, mundane and supramundane? Taintless pervades both wisdoms; the subsequent wisdom is called mundane, and fundamental wisdom is called supramundane; their distinct aspects are like this. As for 'Furthermore, those consciousnesses are interrupted for a long time; they should not flow in continuous succession for a long time, etc.': again, if you posit that the six consciousnesses hold the seeds, when one enters the state of the mindless absorption, the six evolving consciousnesses are interrupted for a long time; since there is no consciousness capable of holding, it is improper that the held seeds could flow in continuous succession for a long time without arising and ceasing. One should formulate the syllogism: 'Upon entering the mindless absorption, the seeds should be lost (thesis), because there is no consciousness to hold them (reason), like entering the realm of nirvāṇa without remainder.'