瑜伽論記 3.124

3.124

In the branch of consciousness, regarding the explanation of the six consciousnesses: the earlier treatise itself reconciles this, stating that it speaks generally based on the six groups of consciousness across a single lifetime, not the true consciousness branch. The Vijñaptimātratāsiddhi says: 'Consciousness seeds here refers to the causes of the fundamental consciousness.' Therefore, one takes only the seeds of the future eighth consciousness accumulated by formations and calls them the consciousness branch; because it first connects to rebirth and because it is the general vipāka, other consciousnesses are not said to be the essence of the consciousness branch. This consists solely of seeds and does not take active states. Here, it states that the resultant consciousness produced by seeds is the essence of the consciousness branch; and the Daśabhūmikasūtra states: 'Just as ignorance has a seed-time and a fruit-time, so it is for consciousness and the others.' The Vijñaptimātratā reconciles this by saying: or it is spoken of as having active states in reference to the future, because at the time of the cause there is definitely no meaning of active states; hence it speaks of consciousness and name-and-form being mutual conditions at the time of first entering the mother's womb, and so forth. However, this relies on what will arise in the future, not the true seeds. Tai says: relying on the sixth fascicle of the Prakaraṇāryavācā, the ālaya-consciousness is subsumed under the six consciousnesses, because storing those seeds is called being subsumed under esoteric designation. Stated from this perspective, when this explains the six consciousnesses as being called the consciousness branch, in principle and actuality it also subsumes the ālaya-consciousness, because it is subsumed under the six consciousnesses.