瑜伽論記 13.60

13.60

The intention of the first cause is: among the various Hīnayāna schools, they do not establish a fundamental consciousness; for instance, the Sautrāntika masters take the six consciousnesses to hold the body. The present intention is not this; it means that what arises from past karma is able to appropriate and hold the body, whereas what arises from present conditions is not able to appropriate and hold it. This is explained in terms of the longitudinal continuity; it does not allow that the six consciousnesses in a single thought-moment might arise as vipāka minds. Refuting them, one should set up the formal proof (prayogavākya): The transitioning consciousnesses such as the eye [consciousness] are not capable of appropriation (thesis), because they are generated by present conditions (reason), like the arising of sounds and the like (example). Moreover, if someone holds and defends it by saying: 'Within my eye consciousness and the others there are also vipāka minds arising from past karma that are able to hold [the body]; why do you say that the transitioning consciousnesses such as the eye are not capable of holding, and broadly exclude me?' Now one should refute this, as in the inference of the third cause below. If so, one should not refute it again in the third cause below, because this defense would have already been refuted here; since there is a refutation later, we clearly know that here it is refuted only by the principle of longitudinal continuity, as explained previously; this is the first cause. The word 'cause' (因) means reason, which is the 'reason' of thesis, reason, and the like; named after this, they are called the five causes.