成唯識論述記 4.425

4.425

The Commentary states: The third part refutes the rejoinder. If they say that among the four aggregates of name, 'consciousness' refers to the group of five consciousnesses, and the consciousness with which they are mutually dependent is the sixth consciousness, then since there are no five consciousnesses at the time of the kalala, what can be spoken of as the consciousness within name? The Mahāyāna and Hīnayāna jointly acknowledge that during the kalala stage, for the first seven days, there are no five consciousnesses whatsoever; therefore, in this stage there is no consciousness within name. If they object, saying: 'You too acknowledge that there is no group of five consciousnesses for seven days; what is the essence of that consciousness within name?', [we reply:] it is the seventh consciousness. Furthermore, except for the first moment, the sixth consciousness is also conceded to arise at other times; the mental consciousness is itself the consciousness aggregate within name, so what contradiction is there? In the Mahāsāṃghika school, the various consciousnesses arise concurrently; the body-consciousness and the others have not arisen prior to the seventh day, but after seven days, the body-consciousness and the others arise and serve as the consciousness within name. They then further explain: 'When the sūtra states that name and form are mutually conditioning, this excludes the initial seven days and refers to the subsequent prolonged period, just as your Mahāyāna explains that the sixth mental consciousness is the consciousness within name: conceding its absence in the first moment, its simultaneous arising thereafter is spoken of as mutual conditioning, speaking in terms of the majority of stages. We do the same: the seven days are like the first moment, while the other stages are also a prolonged period; stating mutual conditioning based on the prolonged period does not violate reason.' This too is incorrect. For us, in the very first moment they are also mutually conditioning, because there is separately the manas as the consciousness within name. After the second moment, mental consciousness arises again, so there is no fault of contradiction. The sūtra does not speak merely in terms of a prolonged period; therefore this does not substantiate their consciousness.