瑜伽論記 16.88

16.88

景云：三藏意存於初解。戒賢同此。基師亦言前解勝，捨受雖與第八俱，恒現行而為苦映奪，如五十一文故不取。又約六識作法故不取。今尋唯識第五說純苦處，意地慼受兩諍。一云，當名為憂；二云：唯名為苦。廣破前師引此文證，餘三定是一樂喜憂。前師若說彼文，唯說容受，即應不說定成意根，彼六客識有時無故。又如何說定成八根，若謂五識不相續故說憂為第八者，死生悶絕寧有憂根，有執苦根為第八者，亦同此破。設執一形為第八者，理亦不然，形不定故，彼惡業招容無形故。彼由惡業令五根門恒受苦故定成眼等，由斯第八定是七八識捨，如極樂意悅名樂。如是極苦處意迫名苦，依彼釋此捨為第八。

Jing says: The Tripiṭaka Master favored the first explanation. Śīlabhadra agreed with this. Master Ji also said the former explanation is superior: although the sensation of equanimity is concurrent with the eighth [consciousness] and constantly manifests actively, it is overwhelmed by suffering, as in the text of [fascicle] fifty-one, and therefore is not taken; moreover, it is not taken because the formulation is in terms of the six consciousnesses. Now examining the fifth fascicle of the Vijñaptimātratāsiddhi, in discussing places of pure suffering, there are two disputes regarding the unpleasant sensation on the mental stage: One says it should be called grief; the second says it is called solely suffering. It extensively refutes the former master and cites this text as proof: "The remaining three are definitely one among pleasure, joy, and grief." If the former master had said that this text only speaks of capacity of sensation, then one should not say that the mental faculty is definitely accomplished, because those six guest consciousnesses are sometimes absent. Furthermore, how could it be said that eight faculties are definitely accomplished? If one claims that because the five consciousnesses are not continuous, grief is stated to be the eighth, how could there be the grief faculty during death, rebirth, and swooning? Those who hold the suffering faculty to be the eighth are also refuted by this. Even if one holds a physical gender to be the eighth, that is logically incorrect as well, because gender is not fixed, and through that evil karma one may have no physical gender. Because they are caused by evil karma to constantly experience suffering at the gates of the five faculties, the eye and so forth are definitely accomplished. Hence the eighth must definitely be the equanimity of the seventh and eighth consciousnesses. Just as in extreme pleasure the gladdening of the mind is called pleasure, so in places of extreme suffering the oppression of the mind is called suffering; relying on that, this equanimity is explained as the eighth.