成唯識論述記 7.241

7.241

述曰：自能思慮，有尋、伺故。內外門轉，緣理、事等故。根、境等法所藉緣少，一切時具無有不足，自能思慮，非如五識起藉引生。不假多緣，唯除五位，常能現起，故斷時少，現行乃多，由斯頌中不說第六意隨緣現。但言常起，起時多故，五識起少故。頌中有隨緣現言，此師意者。此頌中但明六識行、不行，何勞對七、八。前師對八、七識，解內外門中，不得約理以為內門，以八、七識與五同故。此第二師內外門，以理亦得為內，方第六故，於二解中第二為勝。

The Commentary states: It can deliberate of itself, because it possesses coarse examination and subtle investigation. It turns at both internal and external gates, because it takes principles, matters, etc., as objects. The conditions relied upon, such as faculties and objects, are few; at all times they are complete without deficiency. It can deliberate of itself, and unlike the five consciousnesses, does not rely on induction to arise. Not requiring manifold conditions, it can constantly manifest in active operation except only in the five states; therefore, the times when it is interrupted are few, and its active operation is frequent. For this reason, the verse does not state that the sixth mental consciousness manifests according to conditions, but only states that it constantly arises, because the times it arises are many, while the five consciousnesses arise rarely. In the verse, there are the words “manifest according to conditions.” This master’s intention is: In this verse, one is only explaining the operation and non-operation of the six consciousnesses; why trouble to contrast them with the seventh and eighth? In the former master’s contrast with the eighth and seventh consciousnesses, in explaining the internal and external gates, one could not use “principle” as the internal gate, because the eighth and seventh consciousnesses are identical with the five [in not taking principles as objects]. This second master’s internal and external gates can also take “principle” as internal when comparing with the sixth; of the two explanations, the second is superior.