成唯識論述記 5.828

5.828

述曰：且散心位隨五識唯一念，或相續，皆得三性並生，取長徒義，如敘二說《別抄》、五十一抄說。然後時引五識俱生已，意隨所偏注境強者，同五識之性。如在定意，唯是善性，不同耳識率爾心是無記，若兼緣諸處，於五無偏，便無記性，此性能與五識善、惡不相違故。若與五識別緣，唯緣法處，既無此心，由此故知，《集量論》等五俱意識定現量者，必同緣故。其量既然，耳俱意識聽教之時，但作證解，故必現量，五俱之意亦無法執等，以此為證。諸師於此覺惠異說，如《別抄》故，八地、二乘、凡夫等位，六識三性容俱時轉，如第八識與餘三性俱，以此為證。

The Commentary states: In the state of a distracted mind, whether the five consciousnesses are each of only a single thought-moment or continuous, they can all arise together with the three natures, following the standard doctrine, as explained in the two positions set forth in the Separate Notes and the notes on fascicle fifty-one. But later, after having induced the five consciousnesses to arise together, the mental consciousness follows that toward which it is predominantly attentive when the object is dominant, taking on the same nature as those five consciousnesses. Just as the mental consciousness in concentration is exclusively of wholesome nature, unlike the spontaneous mind of the ear-consciousness which is indeterminate, if it simultaneously takes various sense-fields as cognitive objects and has no partiality among the five, it is simply of indeterminate nature, for this nature does not conflict with the wholesome or unwholesome of the five consciousnesses. If it takes a different cognitive object from the five consciousnesses, taking only the sense-field of phenomena (dharmāyatana) as its cognitive object, since this mind does not exist, we know from this that when the Pramāṇasamuccaya and other texts state that the mental consciousness concurrent with the five is determinately a direct perception, it is because they must take the same cognitive object. Since its pramāṇa is such, when the mental consciousness concurrent with the ear listens to the teaching, it merely forms a direct realization, and therefore is necessarily a direct perception; the mental consciousness concurrent with the five is also free of dharmagrāha and the like, taking this as proof. Various masters have divergent understandings of this, as in the Separate Notes; therefore, on the eighth bhūmi, for the two vehicles, and for ordinary persons and so forth, the three natures of the six consciousnesses are permitted to turn simultaneously, just as the eighth consciousness co-occurs with the remaining three natures, taking this as proof.