成唯識論述記 4.811

4.811

述曰：此即難陀等義。於中有三：初解五依；次七、八依；後第六依。初文有二：先立宗；後引證，此立宗也。言次者，第二故。言有作是說，此不正故。此說眼等以第六識為俱有依，五現行時必有彼故。何以知者？如《解深密經》第七十六說：眼識俱隨行，同時同境有分別意識轉等。又五十五云：有分別、無分別心，應言同緣現在境。何以故然？彼自答言：由三因故。一、極明了，若不同緣，意不明故；二、於彼作意，本欲緣此，故須同緣。若彼不於此同緣者，應非作意；三、依資養，謂養五識導令生故。設雖定中聞外聲等，意不得緣。耳不聞聲，必有意識與彼同緣，以彼劣故。

[The Commentary states:] This represents the doctrine of Nanda and others. Therein are three parts: first, explaining the basis of the five [consciousnesses]; next, the bases of the seventh and eighth [consciousnesses]; and finally, the basis of the sixth consciousness. The first part has two sections: first, positing the thesis; second, citing proof. This is positing the thesis. It says 'next' because it is the second [basis]. It says 'some make this statement' because this is not correct. This [view] states that the eye consciousness and the others take the sixth consciousness as their co-existent basis, because when the five are actualized, that [sixth consciousness] must exist. How is this known? As stated in Fascicle Seventy-Six of the Saṃdhinirmocana-sūtra: Accompanying the eye consciousness, simultaneous and taking the same intentional object, there arises conceptual mental consciousness, and so forth. Furthermore, Fascicle Fifty-Five states: Conceptual and non-conceptual minds should be said to take the present object simultaneously. Why is this so? It answers itself: Due to three reasons. First, extreme clarity: if they did not take the same object, the mind would not be clear; second, attention directed toward it: originally one wished to take this [object], hence they must take it together; if it did not take this together, it would not be attention; third, reliance on sustaining nourishment: that is, it nourishes the five consciousnesses, guiding them and causing them to arise. Even if one hears an external sound while in meditative concentration, if the mind does not take it, the ear does not hear the sound; there must be mental consciousness taking the same object with it, because that [five consciousnesses] is weak.