華嚴經內章門等雜孔目章 1.38

1.38

一云何依止執受不可得耶？由五因故。謂阿賴耶識先行因，感眼等轉識，現緣因發如說根境作意力故，諸轉識生，乃至廣說，是名初因。又六識身善惡可得，是第二因。又六識身一類異熟無記性攝，必不可得，是第三因。又六識身各別依轉，隨所依止彼識生時，即應彼識執受所依止，餘無執受，不應道理；設許執受，亦不應理，以離識故，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。

First, how is it that "support and appropriation are unobtainable"? It is due to five causes. Namely: the ālayavijñāna is the cause that went before, inducing the evolving consciousnesses such as the eye [consciousness]; through the cause of present conditions, stimulated by the force of attention directed toward the sense faculties and objects as described, the various evolving consciousnesses arise, and so forth in detail—this is called the first cause. Furthermore, good and bad are found in the six consciousnesses—this is the second cause. Furthermore, the six consciousnesses definitely cannot be subsumed under a single, continuous, indeterminate fruition nature—this is the third cause. Furthermore, the six consciousnesses operate relying upon their respective distinct supports; whichever support a given consciousness relies on when it arises, that consciousness ought to appropriate only that support, while the rest would be unappropriated, which is unreasonable; even if one granted appropriation [of the rest], that would also be unreasonable because they are separated from that consciousness—this is the fourth cause. Furthermore, the support would incur the fault of repeatedly being appropriated [and not appropriated]. Why is this? Because that eye consciousness operates at one time and does not operate at another time, and the remaining consciousnesses are likewise—this is the fifth cause.