成唯識論演祕 3.949

3.949

詳曰：第二理勝。以本論云，又即與彼和合之識是意識性，不應道理，依染污故。故知依染但名為因，是意識性不應理者乃是宗法。然釋於文，語猶未備，故今釋云：由前兩家立於宗法，顯知染污與敵宗法自相相違，何以爾者？夫相違因與宗相違法作因也，若也不見二之別宗，因望於何，名相違也？由此故說由立宗言。又相違因立敵共許，不爾，其因即隨一攝，為簡隨一言共決定，故本論云：識、羯邏藍更相和合，若即意識，此牒他宗。又云若此和合識是一切種識，即是阿賴耶識，此即破他自立宗也。故知無性言立宗門，不說染污是宗法也。又無性云：如是結生相續時，識於一切處、種類、時分皆依染污，即中有攝後心為依，此所依心生有為境，於一切處、種類、時分是染污故。能依之識非是意識，由此越於意識法故。或有說言：與四煩惱恒相應心名染污依。

Examined closely: the second explanation is superior in reasoning. For the root treatise says: 'Furthermore, that the consciousness concordant with that is of the nature of mental consciousness is not reasonable: because it relies on defilement.' Therefore we know that relying on defilement is merely named as the reason, while 'being of the nature of mental consciousness is not reasonable' is in fact the thesis-property. However, in explaining the text, the phrasing was not yet complete. Therefore we now explain: because the two previous schools established the thesis-property, it is clearly known that defilement contradicts the intrinsic character of the opponent's thesis-property. Why is this so? Generally, a contradictory reason acts as a reason for a property contradictory to the thesis. If one does not see the two distinct theses, with respect to what is the reason called contradictory? For this reason it is said to be 'by establishing the thesis statement'. Moreover, a contradictory reason is mutually accepted by proponent and opponent; otherwise, that reason would be subsumed under the unestablished-for-one-party. To exclude the unestablished-for-one-party, it says 'mutually determined'. Thus the root treatise says: 'Consciousness and the kalala harmonize with each other; if it is precisely mental consciousness'—this repeats the other's thesis. It also says: 'If this concordant consciousness is the consciousness containing all seeds, it is precisely the ālayavijñāna'—this is refuting the other and establishing one's own thesis. Therefore we know that when Asabhāva speaks of establishing the thesis-component, he does not mean that defilement is the thesis-property. Furthermore, Asabhāva says: 'Thus at the time of linking existence in continuity, consciousness in all places, categories, and times relies on defilement; that is, taking the final mind subsumed under intermediate existence as its support; because this supporting mind takes the existence-at-rebirth as its object, and is defiled in all places, categories, and times. The supported consciousness is not mental consciousness, because it thereby exceeds the properties of mental consciousness.' Or some say: 'The mind constantly associated with the four afflictions is called the defiled support.'