成唯識論述記 4.381

4.381

述曰：第三段設縱有六識難，令行相、所緣亦可得知。汝之生死許有轉識行相、所緣應可了知；轉識攝故；如餘散有心位。今隨文便先言其因，謂六種轉識；次言其宗，宗中先言有法行相、所緣；次復言有，此言有者謂有轉識。行相、所緣必應可知，可知即是法。如餘時是喻，以因故字，安置喻中。非直文勢便能，亦復義生巧逐，上下諸文多分如此，准此可解。既有此難，外返伏難，說有轉識遂令行相等可知。既有賴耶，應行相等可說。

The Commentary states: The third section poses a hypothetical concession to present a challenge: even granting that the six consciousnesses exist, their active modes (ākāra) and cognitive objects (ālambana) should also be cognizable. In your [conception of] birth and death, if transforming consciousnesses are admitted to exist, their active modes and cognitive objects should be clearly cognizable; because they are subsumed under transforming consciousness; just like other distracted states where mind is present. Now, following the convenience of the text, the reason is stated first, namely the six transforming consciousnesses; next the thesis is stated, wherein the subject, active modes and cognitive objects, is stated first; next 'exist' is stated again, where this 'exist' means having transforming consciousness. The active modes and cognitive objects must be cognizable, and cognizable is the predicate property. 'Just like at other times' is the example; by placing the word 'because' within the example. This is not only because the textual flow is smooth, but also because the meaning unfolds skillfully; most of the texts above and below are like this, and one may understand them by analogy to this. Since there is this challenge, the opponent makes a counter-objection in return: asserting that transforming consciousness exists makes its active modes and the like cognizable. If the ālaya[-vijñāna] exists, its active modes and the like should likewise be statable.