瑜伽論記 16.207

16.207

第二辨意根中，據遍緣前際無始時事，以釋遠行，以時遠故，境廣故。若薩婆多引此頌證現唯一意識無二并生。經部亦引此頌證一心王更無別數。今大乘中，雖許八識同一時生，於一識中無二并起，則破大眾部師在胎有二意識，故言諸心相續一一轉故。又心義屬阿賴耶，在染唯一，在淨唯一，一類相續故。言諸心相續一一轉，故名獨行。又破吠世師義，我為主宰營御於心而行境界，故云無主宰，故云獨行。

Second, in distinguishing the mental faculty, it explains 'faring far' on the basis of universally taking as object past matters since beginningless time, because the time is distant and the objects are vast. If the Sarvāstivādins cite this verse, they prove that at present there is only a single mental consciousness and no two arise together. The Sautrāntikas also cite this verse to prove that there is only one mental king and no separate mental factors. Now, in the Mahāyāna, although it is accepted that the eight consciousnesses arise at the same time, two do not arise together within a single consciousness; this then refutes the Mahāsāṃghika masters who claim that there are two mental consciousnesses in the womb. Therefore it is said that the continuous flow of minds operates one by one. Furthermore, the meaning of 'mind' belongs to the ālayavijñāna: in the defiled state it is singular, and in the purified state it is singular, continuing in a uniform category. Therefore, saying that the continuous flow of minds operates one by one is called 'faring alone.' Furthermore, it refutes the Vaiśeṣika doctrine that a self is the master that directs and drives the mind to range over sense-objects; thus it says there is no master, and hence it is called 'faring alone.'"