成唯識論演祕 3.957

3.957

釋曰：不但前因遮其意識，此亦是遮。若是意識時有間斷，初和合識即不如是。若初之識有間斷者，後時若起應名更生，廣如下引。意識所緣不可得知者，無性釋云：「此義重增遮意識因，若是意識決定可得自所緣境，謂可了知。如中有位最後意識，已相續心所緣境界不可了知，故非意識。」

Explanation: Not only does the preceding reason exclude mental consciousness, this one also excludes it. If it were mental consciousness, it would have interruptions in time, but the initial concordant consciousness is not like this. If the initial consciousness had interruptions, when it arose at a later time it should be called a new rebirth, as cited extensively below. Regarding 'the cognitive object of mental consciousness is ungraspable', Asabhāva explains: 'This point is a further reinforcement of the reason excluding mental consciousness: if it were mental consciousness, its own cognitive object would definitely be graspable—that is, cognizable. Just like the final mental consciousness in the intermediate existence, the cognitive object of the mind that has already linked in continuity cannot be cognized; therefore it is not mental consciousness.'