成唯識論述記 4.508

4.508

述曰：眼等諸識有二行相：一者麁；二者動。麁則相貌，易知，動乃數加轉易，或復間斷，或變其性。有處無有多緣散亂，故名為動。既爾，起者必有勞慮，凡夫愚而莫知，聖者惠而生厭，此熟彼宗眼等諸識起必勞慮。勞謂疲倦，慮謂麁動。暫求止息，漸次伏除，從麁至細緣，無相想至未都盡位。一期分位無心，或但一日，或復七日，大乘一劫餘，依此位立住滅定者。《成業論》問：若有第八，云何名無心？彼答：有二心等，應如彼論。既厭六、七而入定中，故此定中轉識皆滅。

The Commentary states: The visual and other consciousnesses have two modes of activity (ākāra): first, coarse; second, unstable. "Coarse" means their appearance is easy to recognize; "unstable" means they frequently undergo transition, or are interrupted, or change their moral nature. Where there is scattering through many conditions, it is called "unstable." This being so, when they arise they necessarily involve toil and agitation. Ordinary persons are ignorant and do not know it, while the noble ones are wise and generate revulsion toward it; this exploits the tenet of the other school that the visual and other consciousnesses when arising necessarily involve toil and agitation. "Toil" means fatigue; "agitation" means coarseness and instability. Seeking temporary cessation, one gradually suppresses and eliminates them, proceeding from coarse to subtle conditions, up to the point where thoughts of signlessness (animitta-saṃjñā) are not yet completely ended. For a temporary duration one is without mind, either for merely one day, or for seven days, or in the Mahāyāna for more than an eon; on the basis of this state, one is established as abiding in the attainment of cessation. The Karmasiddhi-prakaraṇa asks: "If the eighth [consciousness] exists, how can it be called mindless?" It answers: "There are two minds, etc.", which should be understood as in that treatise. Since one feels revulsion toward the sixth and seventh [consciousnesses] and enters into attainment, therefore in this attainment the evolving consciousnesses (pravṛtti-vijñāna) are all extinguished.