成唯識論述記 4.345

4.345

述曰：此對前說一類、能遍、相續三義比量。彼轉識中異熟生者，亦不能執有漏色身，自下三因皆破六識異熟心不能執受，非真異熟故，前已極成。既有間斷非真異熟，故得為因。前第三因，有間斷是非一類故。又非遍依故者，即各別依轉，第四因是，即同《攝論》生不淨章各別依也。又不相續故，數執過失，是第五因。亦生不淨中不堅住也，喻云如電光等，上第八識五因次配。然舊作五因量別，勘《瑜伽》等抄，此等三喻，雖一即得遍於五因，論師欲生惠巧便，故此別出喻。勘諸八證第一執受，不見此文，但知虛讀過。

The Commentary states: This is an inference corresponding to the earlier three characteristics: of one continuous nature, all-pervading, and continuous. Those born of retribution among the transforming consciousnesses also cannot appropriate the tainted material body. The three reasons below all refute the six consciousnesses' retribution minds being capable of appropriation, because they are not true retribution, as was previously established. Since they have interruption, they are not true retribution, and thus this serves as a reason. The earlier third reason, having interruption, means not being of one continuous nature. "Also not being an all-pervading base" refers to operating upon distinct bases; this is the fourth reason, identical to the "distinct bases" in the section on generating impurity in the Mahāyānasaṃgraha. "Also not being continuous", incurring the fault of repeated appropriation, is the fifth reason; it is also the "not abiding steadfastly" in [the section on] generating impurity. The example says: "like lightning and the like". The above five reasons of the eighth consciousness are coordinated in sequence. While older interpretations formulated five separate inferential reasons, checking the notes on the Yogācārabhūmi and others, these three examples, though single, could apply across all five reasons; the śāstra-master, wishing to generate skilful wisdom, therefore separately produced these examples. Checking the first proof on appropriation among the eight proofs, one does not find this text; one merely knows it was read superficially in vain.