成唯識論述記 5.164

5.164

述曰：此薩婆多、經部、大乘三，解此名，如第六疏。任運一類，無始相似，非分別起，恒相續生，明無間斷，寧容別執有我、我所？若不相續有間斷時，如第六識，可許起別執，此既恒生一類而細，寧別起執？八十八云：依分別我見有二十句，不依俱生，若別起我所見，即別緣諸蘊為我所，如第一師緣心所；第二緣相分；第三緣種子，皆有過失。

The Commentary states: The three schools—Sarvāstivādin, Sautrāntika, and Mahāyāna—explain this name as in the commentary to the sixth fascicle. It operates spontaneously as a uniform category, resembling itself from beginningless time; it does not arise through conceptual discrimination, and it arises in constant succession, which clarifies that it is uninterrupted. How then could it admit separate grasps of 'self' and 'mine'? If it were non-continuous and had interruption, as does the sixth consciousness, it could be granted that separate grasps arise. But since this [consciousness] constantly arises as a uniform category and is subtle, how could separate grasps arise? Chapter Eighty-Eight says that relying on conceptually discriminated self-view there are twenty views, not relying on the innate one. If a separate view of 'mine' arose, it would separately take the aggregates as 'mine', as when the first master takes mental factors [as 'mine'], the second takes the nimittabhāga, and the third takes seeds; all incur faults.