成唯識論述記 1.118

1.118

小乘根淺，不知心、意、識三種體別，又未除所知障，不了依他，故唯說六。然依根、境別體相，故說十二處、十八界等，非唯六識。經部雖立有細意識，即是第六別位起故，如《樞要》說。及亦二義：一、合集義。六識合名了境識故，如後卷說。二、相違義，即相違釋。顯三能變，體各別故。即一及字，貫通上下，謂應言「異熟」及「思量」及「了境識」。若不爾者，即有濫於餘釋之過。所以者何？但言異熟、思量、了別境識，不言及思量等者。一、濫持業：恐言異熟即是思量、了別境故。二、濫依土：不言及者，恐言異熟之思量、了別境故。三、濫有財：不言及者，恐言以彼異熟而為思量、了別境故。四、濫隣近：不言及者，恐言異熟俱時思量、了別境故。今顯異彼，故說及言，顯三能變體各異故。

The faculties of the Hīnayāna are shallow; they do not know that the substances of the three—citta, manas, and vijñāna—are distinct. Moreover, they have not eliminated the cognitive obscurations (jñeyāvaraṇa) and do not understand the dependent, so they speak only of six. However, based on the distinct substantial marks of faculties and objects, they speak of the twelve sense bases, eighteen dhatus, and so forth, not merely six consciousnesses. Although the Sautrāntikas establish a subtle mental consciousness, it arises precisely at a distinct stage of the sixth, as explained in the Shunyao. "And" (ca) also has two meanings: First, the meaning of collection: the six consciousnesses are collectively named the consciousnesses that cognize objects, as explained in later fascicles. Second, the meaning of mutual opposition, which is the dvandva compound: revealing that the substances of the three transforming consciousnesses are each distinct. Thus the single word "and" runs through above and below, meaning one should say "maturation" and "cogitation" and "the consciousness that cognizes objects." If it were not so, there would be the fault of confusing it with other compounds. Why is this? If one only said "maturation, cogitation, consciousness that cognizes objects" without saying "and cogitation" and so forth: First, it would be confused with a karmadhāraya, for fear that one would say maturation is itself cogitation and the cognizing of objects. Second, it would be confused with a tatpuruṣa: by not saying "and," one might fear it meant the cogitation and cognizing of objects of maturation. Third, it would be confused with a bahuvrīhi: by not saying "and," one might fear it meant having that maturation as its cogitation and cognizing of objects. Fourth, it would be confused with a compound of proximity (saṃbandha/upacāra): by not saying "and," one might fear it meant cogitation and cognizing of objects occurring simultaneously with maturation. Now, to show that they differ from those, he says the word "and," showing that the substances of the three transforming consciousnesses are each distinct.