成唯識論演祕 5.124

5.124

詳曰：經示方隅，舉眼識生，不言餘識故云乃至，或論略引置乃至言，故《顯揚論》第一亦引此經云，如是應知乃至身識，此中差別者，謂各依自根各緣自境，各別了別一切，應引如前二經，非乃至言顯王緣別。又，相有彼邪正及俱，故等言等，故論自云無心起位，無此隨一，故知「等」言不表心王而亦取別，取別前後便為河漢。又，心起時未曾無所，何得據無心取說總，若無心所總亦不緣，何但別相？順理教者，王取總相可為善談，邪正等者，即總相也。

Detailed analysis: The sūtra indicates an outline, citing the arising of eye-consciousness and not mentioning the other consciousnesses, hence it says "down to"; or the treatise cites it in summary, inserting the words "down to." Therefore, the first fascicle of the Xianyang lun also cites this sūtra, saying: "Thus it should be known down to the body-consciousness; the difference here is that each relies on its own faculty and each grasps its own sensory object, each distinctly discerning all; it should be cited like the previous two sūtras"; the words "down to" do not indicate that the primary mind grasps specific characteristics. Furthermore, characteristics include erroneous, proper, and both; therefore the word "and so forth" covers these. Hence the treatise itself says that when mind arises, not one of these is absent. Thus we know that the word "and so forth" does not indicate that the primary mind also apprehends specific characteristics; if it apprehended specific characteristics, earlier and later statements would be wide apart. Moreover, when mind arises, it is never without mental factors; how can one say that it grasps general characteristics on the basis of mind grasping without mental factors? If there were no mental factors, it would not even grasp general characteristics, let alone specific ones! In accordance with reason and teaching, that the primary mind grasps general characteristics can be well explained; erroneous, proper, and so forth are indeed general characteristics.