成唯識論述記 4.375

4.375

述曰：自下第六，此初引經便證識有。謂此大乘及通小部，受生、命終必住散位及與有心，方得受生及命終。理此中合文必住散心，非住無心及非住定位而得命終受生者也。下破經部等，所以者何？《瑜伽》第八十云：諸無學者要先入滅定後方入無餘，亦無心命終，彼無六識非無第八。由斯即顯，若以六識為命終識，彼如何成？若說意識受生命終，彼由無學願力致然，既有第八亦非無心。又說諸異生、有學，不相違也。

The Commentary states: Below is the sixth [proof]. Here, first citing the sūtra, it immediately proves that the consciousness exists. That is to say, both in this Mahāyāna and universally in the Hīnayāna schools, when taking birth and when dying, one must abide in a distracted state and with mind; only then can one attain taking birth and dying. The principle in this joint text is that one must abide in a distracted mind, and it is not while abiding in a mindless state nor while abiding in an absorption state that one can attain dying and taking birth. Below it refutes the Sautrāntikas and others. Why is this? The eightieth fascicle of the Yogācāra states: All non-learners must first enter the cessation absorption and only afterwards enter the remainderless [nirvāṇa]; there is also dying without mind; they lack the six consciousnesses, but do not lack the eighth. From this it is revealed: if one takes the six consciousnesses as the dying consciousness, how can that be established? If one says that the mental consciousness takes birth and dies, that is brought about by the vow-power of the non-learner; since the eighth exists, it is also not mindless. Furthermore, it is said that for ordinary beings and learners, they do not contradict each other.