成唯識論述記 7.417

7.417

述曰：此三義釋不可定一。行相，謂見分；所依，謂根；緣者，謂所緣，一、「所」字通二處故。「相應異故」者，即多少別也，如眼識見色為行相，乃至第八變色等為行相等，廣說如前第二卷。第二、又若一識滅，餘七等不必滅故。第三、又七能熏，八是所熏，如《楞伽》第七有此言故，七是因，八是果。又三性、異熟生、真異熟等種種相各異故。《攝論》世親第四敘：唯有一意識菩薩。今不同彼，故不可定一，即諸聖教亦說有八識故。

The Commentary states: These three meanings explain why they cannot be determinately one. Ākāra means the darśanabhāga; support means the faculty; cognitive object means the viṣaya, the word "suo" [in "suoyi" and "suoyuan"] applying to both places. "Because their associations are distinct" refers to differences in quantity, as the eye-vijñāna takes seeing form as its ākāra, up to the eighth vijñāna transforming into form and so forth as its ākāra, as extensively explained above in the second fascicle. Second: Furthermore, if one vijñāna ceases, the remaining seven and so forth do not necessarily cease. Third: Furthermore, the seven are capable of perfuming, while the eighth is that which is perfumed, as this statement is found in the seventh chapter of the Laṅkāvatāra-sūtra; the seven are the cause, and the eighth is the fruit. Furthermore, their various marks—the three natures, vipākaja, true vipāka, and so forth—are each distinct. In the fourth chapter of Vasubandhu's commentary on the Mahāyānasaṃgraha, it narrates: There are bodhisattvas who maintain that there is only one mano-vijñāna. Now [our position] is not the same as theirs, and therefore they cannot be determinately one; moreover, the various sacred teachings also state that there are eight vijñānas.