成唯識論述記 5.955

5.955

述曰：彼若救言：五識間斷，無苦定成，但說憂根為其第八。今難之云：若生、死、悶絕三時，如何有憂根？此時意識亦定無故，故知定成第七，八意根及與捨受。若彼師言不云生、死二位，彼時無容識故。今者據有容識已去，憂必相續，非謂生、死。汝若爾者，等活地獄亦有悶絕無心之時，意識何處有？設前師言，彼即死位，更不別有悶絕之時，意識間斷。至下當解。

The Commentary states: If he rescues his view by saying: The five consciousnesses are intermittent, so no pain is definitely possessed, but only the faculty of sorrow is said to be its eighth. Now we refute him saying: In the three states of birth, death, and swooning, how could there be the faculty of sorrow? At these times the mental consciousness is also definitely absent; hence we know that what is definitely possessed are the seventh and eighth mental faculties together with the sensation of equanimity. If that master says that he does not refer to the two states of birth and death, because at those times circumstantial consciousness is absent; and that now it is based on the period after circumstantial consciousness exists, where sorrow must be continuous, not referring to birth and death. If you say so, in the Saṃjīva hell there are also times of swooning without mind; where would the mental consciousness exist? Even if the former master says that those are precisely the states of death, and there are no separate times of swooning where the mental consciousness is interrupted—this will be explained below.