成唯識論述記 4.197

4.197

述曰：此顯正義。成第八識是可熏識，以一類故；從初至終無間斷故。如苣勝等，等取衣等。此非極成喻，亦非無間故。然從生至滅一期無間少同第八，得以為喻，可言極成，此中比量如文可知。「一類」之因，簡前善等類別之因；恒無間斷，簡滅定等五位間斷。「堅住」之言，簡不堅住，以根、境等不成量故，此無所遮。或「一類」言，義亦兼彼，此中法闕。但有可熏，略無持種，以苣勝非集起之心，三量成已，方始成立所集起心。故次論云：「契當彼經所說心義」，此違經中但有二宗法：一者可熏；二者契彼心義。然以苣勝可為熏習，文但明舉，遂義合云：「契當彼經所說心義」。下違理中，方言不許有持種心便違正理，舉第三宗。然違經中亦得具三，違理亦爾，各舉勝義，互舉不足是文本意。

The Commentary states: This demonstrates the correct doctrine. It establishes that the eighth consciousness is the consciousness that can be perfumed, because it is of one category and because it is continuous without interruption from beginning to end. Just as sesame seeds and the like, where 'and the like' includes clothes and so forth. This is not an universally accepted (prasiddha) example, nor is it [strictly] uninterrupted. However, in being continuous without interruption for a single period from birth to death, it slightly resembles the eighth [consciousness], so it can serve as an example and can be called accepted; the inference (anumāna) herein may be understood from the text. The reason 'of one category' excludes the previous reason of differentiated categories of wholesomeness and so forth; 'constantly without interruption' excludes the interruption in the five states such as the cessation attainment. The words 'firmly persisting' exclude what does not firmly persist; since the sense-faculties, objects, and the like do not form a [valid] inference, here nothing is negated [by that reason]. Or, the words 'of one category' also implicitly encompass that; here the probandum is omitted. It only has 'can be perfumed,' omitting 'holding seeds,' because sesame seeds are not a mind that gathers and gives rise [to phenomena]; only after the three inferences are established is the mind that gathers and gives rise established. Therefore, the treatise next says, 'It accords with the meaning of citta stated in that sūtra.' In this [refutation based on] contradiction of the sūtra there are only two probanda: first, it can be perfumed; second, it accords with the meaning of citta in that [sūtra]. However, because sesame seeds can receive perfuming, the text explicitly cites them, and then implicitly combines them, saying, 'It accords with the meaning of citta stated in that sūtra.' Below, in the contradiction of reason, it only then says that if one does not accept that there is a mind holding seeds, it contradicts correct reason, raising the third thesis. However, in contradicting the sūtra it may also possess all three, and contradicting reason is also like this; each raises the superior meaning, and reciprocally raising what is incomplete is the original intention of the text.