成唯識論演祕 2.99

2.99

詳曰：歷觀群典設有二途：一者，他許自宗不許而有設言；二者，自他雖總不許，為有所奪假縱於彼亦復言設，即攝大乘設許經部色、心互為無間緣義，如下當悉。第二月喻，他雖不許為五所緣，為奪於緣，縱許所緣理亦何失？同《攝論》故。若准此理，彼頌五識在於法中亦應無爽。當更審思。

Detailed analysis: Examining the various scriptures, 'even if' has two pathways: First, the other party accepts it while one's own school does not, hence there is the word 'even if'; second, although both self and other completely reject it, in order to refute something, one provisionally concedes to them and also says 'even if'. This is like the Mahāyānasaṃgraha provisionally conceding to the Sautrāntika meaning of matter and mind serving as equal and immediate conditions for each other, as will be explained below. In the analogy of the second moon, although the other party does not accept it as the object of the five [consciousnesses], in order to negate their condition, what fault is there logically in provisionally conceding it to be an object? Because it is identical to the Mahāyānasaṃgraha. Following this reasoning, having the five consciousnesses of that verse in the predicate would also not be amiss. This should be considered further.