成唯識論述記 4.189

4.189

述曰：自下第二別顯徵其義，明違理不成，於中有五。初破經部，於中有三：一、破五蘊受熏持種；二、破識類；三、合破識及類前後相熏。初中有三：一、正破六識；二、破色、不相應；三、破心所。初中又二：先破違教；後破違理。違教有二：初破他；後顯自。譬喻部師即經部也，如五十一、《對法》等，解種子義中云：又心、相續長時間斷，不應經文流轉不息者，是以轉識間斷故；不能持種受熏，夫堅性者可持種故。識若不斷其種恒在，識既斷故種亦隨滅，後法等起從何種生？有間斷故不能持種，然彼但言滅定等長時者不取餘法。凡間斷者，共經部師有五位故，謂即無心睡眠、悶絕、無想、滅定、無想異熟。其大乘中命終、受生悶絕中攝故，此等諸位轉識不行，唯第八識相續不斷。此中以下諸識言者，多分兼心所，言王取臣故。或不取者下，自別解心所法故。然此中下電光等喻，一喻通三因。謂六轉識不能受熏；有間斷故；如電光等。即下說云：一、非可熏習；二、不能持種；三、非染、淨種所集起心。此皆是法，以此一因通三宗量。此皆遮量，設各自熏，或互相熏，皆此中攝。

The Commentary states: From here below is the second part, specifically examining the meaning to demonstrate that it fails due to conflict with reason; within this there are five parts. First is refuting the Sautrāntika, within which there are three: 1. refuting the five aggregates receiving perfuming and holding seeds; 2. refuting the category of consciousness; 3. jointly refuting consciousness and its category perfuming each other sequentially. In the first part there are three: 1. directly refuting the six consciousnesses; 2. refuting form and non-conjoined formations; 3. refuting mental concomitants. In the first there are again two: first refuting conflict with teaching, and then refuting conflict with reason. In conflict with teaching there are two: first refuting the other, and then revealing one's own. The Dṛṣṭāntika masters are the Sautrāntikas; as stated in the fifty-first fascicle [of the Yogācārabhūmi], the Abhidharma-samuccaya, and so forth, in explaining the meaning of seeds: 'Furthermore, the mental continuum has long periods of interruption, which would not accord with the sūtra text stating that it turns in transmigration without ceasing'—this is because the evolving consciousnesses have interruption, so they cannot hold seeds or receive perfuming; for only that which has a stable nature can hold seeds. If consciousness were uninterrupted, its seeds would be constant; but since consciousness is interrupted, the seeds would also perish with it, so from what seeds could subsequent dharmas arise? Because they have interruption, they cannot hold seeds; however, they only speak of long periods such as the samāpatti of cessation, not taking other dharmas. As for those with interruption, they are held in common with the Sautrāntika masters to have five states: namely, mindless sleep, fainting, non-conceptualization, the samāpatti of cessation, and non-conceptual vipāka. In the Mahāyāna, death and rebirth are subsumed under fainting; therefore, in these states, the evolving consciousnesses do not operate, and only the eighth consciousness continues without interruption. In what follows here, the mention of 'consciousnesses' for the most part includes mental concomitants, as mentioning the king encompasses the ministers; or where they are not included, the mental concomitants are explained separately below. However, in the analogies below such as lightning, a single analogy applies to three reasons: namely, the six evolving consciousnesses cannot receive perfuming; because they have interruption; like lightning and so forth. That is, as stated below: 1. they are not perfumable; 2. they cannot hold seeds; 3. they are not the citta gathered and given rise to by defiled and pure seeds. These are all the probandum (sādhya), and by this single reason (hetu) the three theses (pratijñā) are established. These are all exclusionary syllogisms: whether each perfumes itself, or they perfume each other, all are subsumed herein.