成唯識論述記 5.375

5.375

述曰：又染心位掉舉若無，應無囂動。囂動者，擾惱義；囂謂諠囂，舉也；動謂摻動，掉也。染心既是囂動，明知定有掉舉。若無囂動，便非染心；無囂動故；如善、無記心。故此掉舉必遍染心，便如善等非染污言，或通難前無惛沈因。即二法中各有兩難：一、無勘任、無囂動；二、非染污位。然此與惛沈二麁行相不可並增，若一麁時，其一行細，體皆具有。此難第二師，唯六無沈、掉。

The Commentary states: Furthermore, in a defiled mental state, if restlessness did not exist, there would be no agitation. "Agitation" means perturbation; "agitated" means clamorous, which is excitation; "tion" means shaking, which is restlessness. Since a defiled mind is agitated, we know clearly that restlessness definitely exists. If there were no agitation, it would not be a defiled mind; because it lacks agitation, just like wholesome and neutral minds. Therefore this restlessness must universally pervade defiled minds; the statement "then like the wholesome and so on, it would not be a defiled [state]" also applies comprehensively as a challenge to the previous reason concerning the absence of torpor. That is, within the two dharmas there are two challenges each: first, lack of competence and lack of agitation; second, not being a defiled state. However, the coarse modes of activity of this and torpor cannot both increase simultaneously; when one is coarse, the other is fine in its activity, but both are fully possessed in essence. This challenges the second master, who posited only six and omitted torpor and restlessness.