瑜伽論記 13.70

13.70

In the third characteristic, the initial question etc. is divided as in the preceding text. This reason is also not a direct reason establishing the eighth; because when the outsider interpreted the meaning and raised an objection, the outsider then counter-questioned, and taking occasion to resolve the objection, the basic consciousness is conversely established. This means that the external Hīnayāna posits that consciousnesses do not arise simultaneously, and mental cognition of visible form occurs after visual consciousness. Now this is refuted: this consciousness cognizing past visible form as an object should be unclear. One should formulate the syllogism: 'The distracted mental consciousness following visual consciousness etc., cognizing the immediately past visible form of the object introduced by the eye etc., should be unclear (thesis).' This phrasing excludes the meditative mind and the solitary mental consciousness that now cognize at a distance; here it specifically refutes the immediately past mental consciousness and excludes the distant mental consciousness (reason), stating: 'because it is subsumed under the non-meditative state and cognizes the past.' This phrasing again examines the meditative mind, like cognizing matters of hundreds of thousands of kalpas in the past within a distracted mind; this also excludes the meditative mind. (Tai says:) The mental consciousness of the Sarvāstivādins etc., cognizing the immediate sphere of the five consciousnesses, is subsumed under direct perception (pratyakṣa) and is clear cognition, because it cognizes what is immediate.