俱舍論記 30.89

30.89

「若後識生至如芽莖葉等」者，數論難。此中難意：由有我故，我是自在義。欲得此法前生此法生，此法後生，所以後不恒相似、不定次第。若後識生，從前識生，非從我有。略為二難：一何緣後識不恒似前善、染識等；二既從識生，何緣不先定次第生，如先芽、次莖、次葉等次第而生。

Regarding "If the subsequent consciousness arises... like the sprout, stem, leaf, and so forth": the Sāṃkhya objects. The intention of this objection is: Because the self exists, the self has the meaning of sovereign power (īśvara). It desires this dharma to arise first and this dharma arises; it desires this dharma to arise later [and it does]; hence, what follows is not always similar, nor in an invariable sequence. If the subsequent consciousness arises from the prior consciousness and does not come from the self, there are, briefly, two objections: first, for what reason is the subsequent consciousness not always similar to the preceding wholesome or defiled consciousness and so forth? Second, since it arises from consciousness, for what reason does it not arise in an invariable sequence from the first, just as first the sprout, next the stem, and next the leaf arise in sequence?