成唯識論了義燈 1.53

1.53

The Yaoji states: Some say that because it apprehends a new cognitive object, it is called sudden (ābhoga/prathamamanaskāra/impulsive mind). Others explain that cognizing without intentionality is called sudden. Which is correct? The explanation says: The treatise speaks only of spontaneous operation. If one speaks of a new cognitive object, its text is not seen; however, following reason, both meanings should be combined. Now I say this is not so. The third fascicle of the Yogācārabhūmi says: "Moreover, when the manovijñāna spontaneously and distractedly cognizes an unaccustomed object, without desire and so forth arising," it is called sudden. Since it says cognizing an unaccustomed object, this is precisely a new object. If merely spontaneously and distractedly cognizing an object without accompanying desire were called sudden, then except for the sixth [consciousness], at all other times it would merely be called sudden, and there should be no other minds. In the state prior to the transformation of the basis, all cognize solely spontaneously and distractedly. There are further agreements and differences, but they are too numerous to recount in full. As for "aggregation and manifestation", it is like saying "all conditioned phenomena are impermanent".