成唯識論演祕 2.810

2.810

薩婆多等許識外境，故為難云：若無外境寧有此覺，我今現證如是境耶？為答彼難故有此頌。言現覺者，作證色等行解之心。如夢等者，此舉喻也。夢中亦言我見色等，色等之境離心外無，非夢現覺，境亦如是。見及境已無者，正申難意，此師六識不許並起，眼等五識隨一現緣而不分別我今現見，後現作解是第六識。前現量境及現量心並已落謝，寧許有現量者？起現覺時既無現識，能見亦無，如何此時許有現量證外境有？

The Sarvāstivādins and others accept external objects outside of consciousness, and therefore raise an objection: "If there were no external objects, how could there be this awareness, such that I now directly witness such an object?" To answer that objection, this verse is given. "Present awareness" refers to the mind of active understanding that witnesses form and the like. "Like a dream, etc." adduces the analogy. In a dream one also says "I see form, etc.," yet the objects such as form do not exist externally apart from the mind; present awareness outside of dreams has objects that are also like this. "The seeing and the object are already gone" directly expresses the intent of the objection: this master does not accept that the six consciousnesses arise simultaneously; when any one of the five consciousnesses such as the eye-consciousness currently conditions [an object], it does not conceptualize "I now directly see," and the subsequent direct understanding is the sixth consciousness. The previous object of direct perception and the mind of direct perception have both already passed away, so how can there be one who directly perceives? When present awareness arises, since the direct perceptual consciousness is absent, the seeing subject is also absent; how could one accept at this time that there is direct perception witnessing the existence of an external object?