成唯識論演祕 3.902

3.902

論云：謂阿賴耶識先世所造業行為因，眼等轉識於現在世眾緣為因，如說根及境界作意力故，諸轉識生，乃至廣說，是名初因。又六識身有善、不善等性可得，是第二因。又六識身無覆無記異熟所攝，類不可得，是第三因。又六識身各別依轉，於彼彼依彼彼識轉，即彼所依應有執受，餘無執受不應道理。設許執受亦不應理，識遠離故，是第四因。又所依止應成數數執受過失，所以者何？由彼眼識於一時轉、一時不轉，餘識亦爾，是第五因。

The treatise says: The ālayavijñāna has karma and activities created in previous lives as its cause, while the evolving consciousnesses such as the eye-[consciousness] have multiple conditions in the present life as their causes, as when it is said that through the power of faculties, realms of objects, and attention, the evolving consciousnesses arise, and so forth in full; this is called the first cause. Furthermore, the six consciousness-bodies can be found to be wholesome, unwholesome, etc., by nature; this is the second cause. Furthermore, a category of the six consciousness-bodies subsumed under unobstructed-unspecified maturation cannot be found; this is the third cause. Furthermore, the six consciousness-bodies operate on separate bases; for whichever base, that specific consciousness operates—then that basis should be appropriated, and that the rest should be unappropriated is illogical. Even if appropriation were accepted, it would be illogical because consciousness is distant and detached; this is the fourth cause. Furthermore, the basis would incur the fault of repeated appropriations; why? Because that eye-consciousness operates at one time and does not operate at another time, and the other consciousnesses are also like this; this is the fifth cause.