瑜伽師地論略纂 13.17

13.17

論解第六身受中謂「如理思乃至定有阿賴耶識」者，此中正論第八是有。謂如入定時，五識不行，忽聞聲觸，即起領受，如舍利弗聞哮吼聲。既無耳識起領受餘聲，即第八識而起領受；若無第八，此義何成？若小乘中不許定中境至起受，應立量云：入定位中，境觸身時，應起領受，以有意識位境觸身故，如散心位。若不許時，返破餘位云：散心位中，境觸身時，應不起受（宗），境觸身故（因），如入定位（喻）。此中更有難釋，不可煩述。法師云：身受即輕安，觸身起受。

When the treatise explains the sixth, bodily feeling, saying "proper reflection... up to, there must certainly be an ālayavijñāna," here it directly discusses that the eighth exists. That is to say, when entering absorption, the five consciousnesses do not operate; if one suddenly hears a sound and it touches [the ear], one immediately generates an experience, as when Śāriputra heard the roaring sound. Since there is no auditory consciousness arising to experience the remaining sound, it is the eighth consciousness that generates the experience; if the eighth does not exist, how could this be accomplished? If the Hīnayāna does not concede that when an object arrives during absorption feeling arises, one should formulate a syllogism: In the state of entering absorption, when an object touches the body, feeling should arise; because it is a state possessing mental consciousness where an object touches the body; like a state of scattered mind. If they do not concede this, one turns back to refute other states, saying: In a state of scattered mind, when an object touches the body, feeling should not arise (thesis); because an object touches the body (reason); like entering the state of absorption (example). Here there are further objections and explanations, which need not be elaborated. The Dharma Master says: Bodily feeling is pliant calmness; touching the body, feeling arises.