成唯識論述記 4.385

4.385

述曰：下第三破大乘異說有六：一、敘宗；二、正破；三、救義；四、破救；五、更救；六、復難；此敘宗也。五種轉識生、死定無，大小教同，然諸賢等於此無諍，唯第六識今應分別。意識取境凡有三因，或因五識，隨緣五塵；或因他教，別生解故；或定為因，境界殊妙。死位既同，以惽昧為因，故無異說，唯於生位更增此釋。生位前因既不可得，故受生位意識亦無，言死位中或因五識、他教等故，意識可有。唯正得以惛昧為因，初受生位諸因不成，故獨為證。然雖更有獨起意識，不緣於教；不緣五塵；不緣定境；取增人、法，此何不說？無心別起，不託五塵、他教、定力別生計度。本但三因，如見、聞等，無別因起必應爾故。

The Commentary states: Below, the third section refutes divergent views in the Mahāyāna, having six [parts]: first, presenting the doctrine; second, directly refuting it; third, rescuing the thesis; fourth, refuting the rescue; fifth, rescuing again; sixth, challenging again. This presents the doctrine. That the five transforming consciousnesses are definitely absent at birth and death is shared by both the Great and Small Vehicles, and the worthy masters have no dispute on this; only the sixth consciousness should now be differentiated. Mental consciousness apprehending an object generally has three causes: either caused by the five consciousnesses, following and conditioning the five dusts; or caused by instructions from others, giving rise to distinct understanding; or having meditative concentration as cause, where the object is extraordinary and subtle. Since the state of death is identical [to others] in taking stupor/obscuration as the cause, there is no divergent view; this explanation is added only regarding the state of birth. Since the preceding causes cannot be obtained at the time of birth, mental consciousness is also absent at the moment of taking birth. As for the state of death, mental consciousness could exist because of being caused by the five consciousnesses, instruction from others, and the like. It is solely and properly because stupor/obscuration serves as the cause that the various causes are not established at the initial moment of taking birth; hence this alone is taken as proof. However, although there is also independently arising mental consciousness that does not condition teachings, does not condition the five dusts, does not condition meditative objects, but grasps enhanced concepts of person and phenomena—why is this not mentioned? It is because no separate mind arises that calculates without relying on the five dusts, others' instructions, or meditative power. Originally there are only these three causes, like seeing, hearing, and the like; arising without a distinct cause must certainly be like this.