成唯識論演祕 6.148

6.148

又按瑜伽五十一。於一剎那而有四業。諸識不俱四業不立。故彼論云。何故若無諸識俱轉。業用差別不應道理。謂若略說有四種業。一了別器業。二了別依業。三了別我業。四了別境業。此所了別剎那剎那俱轉可得。是故一識於一剎那有如是等業用差別不應道理。釋曰。器世界名器。五根、扶塵及種名為依。是識因緣增上依故。此二第八所緣之境。末那恒計第一為我名了別我。餘之六識各了自境名了別境。隨前四識有緣境能並名為業。其證意云。謂契經說第四了境一識現前。剎那剎那即四業轉。諸識不俱便違聖言四業轉義。

Furthermore, according to the Yogācārabhūmi, fascicle fifty-one, within a single moment there are four functions; if the various consciousnesses were not concurrent, the four functions could not be established. Therefore that treatise states: "Why is it that without the concurrent activity of the various consciousnesses, the distinct functions would not be logical? That is, briefly stated, there are four kinds of function: first, the function of discerning the container; second, the function of discerning the basis; third, the function of discerning the self; and fourth, the function of discerning sense objects. These discernments are observed to operate concurrently moment by moment. Therefore, that a single consciousness within a single moment should have such distinct functions is illogical." Explanation: The container world is called "container." The five sense faculties, supportive matter, and seeds are called "basis," because they are the cause-and-condition and the predominant basis of consciousness. These two are the objective referents of the eighth [consciousness]. Manas constantly conceives the first as self, which is called "discerning the self." The remaining six consciousnesses each discern their own objects, which is called "discerning sense objects." In accord with the preceding four consciousnesses possessing the capacity to apprehend objects, all are termed "functions." The meaning of its proof is this: The sūtra states that when the single consciousness of the fourth function of discerning sense objects is manifest, moment by moment the four functions operate. If the consciousnesses were not concurrent, it would contradict the holy teaching on the operation of the four functions.