俱舍論記 30.88

30.88

「焰續中至理亦應然」者，論主答。火相續中假立燈號。燈於異處從此至彼相續生時說為燈行，無別行者。如是心相續上假立識名，於青、黃等異境生時說名能了。如《成實論》一念實識無能了故，要識相續，別於後念境上生時，相續假識名能了。或如色，有體色生，次色住，此中無別有者住者。說識能了理亦應然，無別了者。

Regarding "In a continuum of flames... the principle should also be like this": the author of the treatise answers. The name 'lamp' is provisionally established within a continuum of fire. When the lamp arises successively from here to there in different places, it is said that 'the lamp moves', yet there is no distinct mover. In this manner, the name 'consciousness' is provisionally established upon a mental continuum; when it arises with respect to different objects such as blue, yellow, and so on, it is said to be 'able to cognize'. As in the Tattvasiddhi-śāstra, a single moment of real consciousness has no capacity to cognize; consciousness must be in a continuum, arising with respect to an object in a subsequent moment, for the conceptual consciousness of the continuum to be called 'able to cognize'. Or, as with matter (rūpa): there is matter that exists as a substance that arises, and next the matter abides, yet in this there is no separate possessor or abider. In saying that consciousness can cognize, the principle should also be like this: there is no distinct cognizer.