成唯識論述記 5.617

5.617

述曰：自下第二，證六二緣經。文中有二：初引經證；後破諸部。初文可解。世親《攝論》證六二緣與此有異，謂眼等五、本識二故。無性及此據共許緣；世親唯說不共許緣。謂如眼識，以本識及眼為二，乃至意識應有二緣，若無第七，六識唯一。彼文似難大乘異師，有八無七。然對所依，以辨從二，非謂二緣；二緣即是根、境法故。故阿賴耶是不共許。

The Commentary states: From here downward is the second, proving the sūtra on the six having two conditions. In the text there are two parts: first, citing the sūtra to prove it; and second, refuting various schools. The first text is easy to understand. Vasubandhu's Mahāyānasaṃgraha proves that the six have two conditions differently from this, asserting that the five such as the eye have the fundamental consciousness as the second. Asvabhāva and this [treatise] rely on commonly accepted conditions; Vasubandhu speaks only of uncommonly accepted conditions. That is, like the eye consciousness, it has the fundamental consciousness and the eye as the two; up to the mental consciousness, it should have two conditions; if there were no seventh, the six consciousnesses would only have one. That text seems to question a different Mahāyāna master who holds that there are eight but no seventh. However, in contrast to the support, it distinguishes arising from two, not meaning two conditions; the two conditions are precisely the dharmas of faculty and object. Therefore, the ālayavijñāna is not commonly accepted.