成唯識論述記 7.653

7.653

述曰：自下簡略，第二文中有三，此簡種非。眼識種子從無始際乃至于今，百千同類俱時轉故，如不相應，非此緣攝。正舉喻類兼顯非緣，無等義故，由種、不相應，既有多俱轉非為緣理故，八識相望非互為緣，多類並生故。若唯一識自作緣者，非多類並，自唯一故；若許八識俱互為緣，多類並生，得為緣者，種子類應爾故。八現識體用別故，非是同類，非如種等一類乃有百千。問：心與心所既非自類，如八種識恒俱時轉體用各殊，如何俱起望後並得互為緣義？

The Commentary states: Below are the exclusions. In the second text there are three parts, and this excludes seeds as not being [this condition]. Seeds of eye-consciousness, from beginningless time down to the present, have hundreds of thousands of the same kind operating simultaneously; like non-associated [factors], they are not subsumed under this condition. Properly adducing the analogical class simultaneously shows that they are not conditions, because they lack the meaning of 'equal'. Since seeds and non-associated [factors], having multiple [items] operating together, logically do not serve as conditions, the eight consciousnesses, viewed mutually, do not serve as conditions for one another, because multiple classes arise together. If only a single consciousness acts as its own condition, there are not multiple classes running parallel, since it is uniquely one by itself; if it were allowed that the eight consciousnesses operating together serve as mutual conditions, then multiple classes arising together could be conditions, and the classes of seeds ought to be the same. Because the entities and functions of the eight active consciousnesses are distinct, they are not of the same class; it is not like seeds and the like where a single class has hundreds of thousands. Question: Since mind and mental factors are not of their own class, just like the eight consciousnesses constantly operating together with distinct entities and functions, how can they arise together and both obtain the sense of mutual conditions with respect to what follows?