成唯識論述記 1.119

1.119

既爾，何故頌中不言異熟及思量等，而頌乃言「及了別境識」，顯得二義故。若於異熟下方置「及」言，唯得相違，不得合集。今合六識，總名了境故。於思量下方置「及」字，下一「識」字通三能變，欲顯又略而義廣故。此三能變初之一，名唯未轉位，後之二號亦通淨名。何故爾耶？下自當悉！又諸識皆通異熟等名，何故第八獨得名也？皆如下辨。恐厭繁文，故不先述，此舉本頌，答難標宗。

If so, why does the verse not say "maturation and cogitation" etc., but rather says "and the consciousness that cognizes objects"? To show that it obtains both meanings. If the word "and" were placed below "maturation", it would only obtain mutual opposition (dvandva) and would not obtain collection. Now, it gathers the six consciousnesses and generally names them cognizing objects. By placing the word "and" below "cogitation", the single word "consciousness" below applies to all three transforming consciousnesses, intending to show that it is both concise and comprehensive in meaning. Of these three transforming consciousnesses, the first name applies only to the untransformed stage; the latter two designations also apply to pure names. Why is this? It will naturally be understood below! Furthermore, all consciousnesses share names such as maturation; why does the eighth alone receive this name? All this will be distinguished below. For fear of tiresome text, it is not set forth first. This cites the root verse to answer the objection and mark the thesis.