瑜伽論記 13.85

13.85

第六相中，謂如理思乃至定有阿賴耶識者，此中正論第八是有，謂如入定時，五識不行忽聞聲觸，即起領受，如舍利弗聞哮吼聲，既無耳識起受領聲，即第八識而起領受，若無第八此何義成，若小乘中不許定中境至起受，應立量云：入定位中，境觸身時應起領受，以有意識位境觸身故，如散心位。若不許時，返破餘位云：散心位中，境觸身時，應不起受（宗），境觸身故（因），如入定位（喻）。三藏云：身受即輕安，觸身起受也。言如理、不如理思等者，此中意謂六位之時，境非一種領受，非一心不並生，必緣此中隨一種境，或有塵至識不並生，若無第八起何領受，若有第八第八領受，雖入定等，無餘五識覺受仍生。（測云：）思量安立、非安立諦，名理思外道邪思惟等，名不如理，除強分別，餘任運心及無心悶絕等時，名無思慮，簡擇心名隨尋伺，即以定散相對故，名在定不在定。

Regarding the sixth characteristic, that is, 'proper reflection, up to there definitely being an ālayavijñāna': here, it is directly argued that the eighth exists. For instance, when entering concentration, the five consciousnesses do not operate, but suddenly hearing a sound or contact, one immediately gives rise to experience, just as when Śāriputra heard a roar; since there is no auditory consciousness giving rise to the feeling that receives the sound, it is the eighth consciousness that gives rise to the experience. If there were no eighth, by what meaning could this be established? If in the Hīnayāna they do not accept that an object arrives and gives rise to feeling in concentration, one should formulate the syllogism: 'In the state of entering concentration, when an object touches the body, feeling should arise, because it is a state possessing mental consciousness where an object touches the body, just like the state of a distracted mind.' If they do not accept it, one turns it around to refute other states, saying: 'In the state of a distracted mind, when an object touches the body, feeling should not arise (thesis), because an object touches the body (reason), just like the state of entering concentration (example).' The Tripiṭaka Master says: 'Bodily feeling is pliancy; feeling arises when touching the body.' As for 'proper or improper reflection and so forth': the meaning here is that during the six states, objects are not of one kind and feelings are not of one kind; minds do not co-arise, and one must take as intentional object one kind of object among these; or when sense data arrive and consciousnesses do not co-arise, if there were no eighth, what feeling would arise? If there is an eighth, the eighth experiences it; though entering concentration and so forth, even without the remaining five consciousnesses, perceptual feeling still arises. (Woncheuk says:) Reflecting upon established and unestablished truths is called 'proper reflection'; the erroneous thinking of non-Buddhists and the like is called 'improper reflection'; excluding strong discrimination, the remaining spontaneous mind, mindless fainting, and so forth are called 'without deliberation'; the mind of discernment is called 'accompanied by investigation and reflection'. Thus, contrasting concentration with distraction, they are called 'in concentration' and 'not in concentration'.