瑜伽論記 13.85

13.85

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'.