瑜伽論記 13.357

13.357

次釋等無間緣，云若此六識為彼六識為等無間緣等者，西國有師依如此文，即立五識多念相續有次第緣。然本地分中五識身地末云：五識一念必起意識尋求意地。又云五識無二念相續亦無展轉生餘識等故，當知此據率爾墮心，故作此說，若在等流未取餘境已來，五識自類相續不斷，故得自類有無間緣。第二師識五識必無二念相續，順本地分，但須通此決擇文，若此六識為彼六識為等無間緣者，此言總也。應言意識望六識，六識望六識，六識望意識，為等無間緣，今勘唯識第四護法正義，八識各唯自類為開導依，通此論文言總意別。

Next, explaining the immediately preceding condition (samanantara-pratyaya), where it says "if these six consciousnesses serve as the immediately preceding condition for those six consciousnesses, etc.": In the Western country, there are masters who, relying on this text, establish that the five consciousnesses have a multi-moment continuum and possess an immediately preceding condition. However, at the end of the Stage Associated with the Five Groups of Consciousness in the Maulī Bhūmiḥ, it says: "A single moment of the five consciousnesses must give rise to the mental consciousness seeking within the mental stage." It also says that "the five consciousnesses do not have a two-moment continuum, nor do they mutually produce the other consciousnesses in turn, and so forth"; therefore, one should know that this is stated with reference to the abrupt, unreflective mind (āśu-manaskāra). If it remains in the homogeneous flow (niṣyanda) and has not yet grasped another object, the five consciousnesses continue uninterruptedly within their own class; therefore, they obtain the immediately preceding condition within their own class. A second master understands that the five consciousnesses definitely do not have a two-moment continuum, in accordance with the Maulī Bhūmiḥ, but one merely needs to interpret this passage of the Viniścaya: the statement that "if these six consciousnesses serve as the immediately preceding condition for those six consciousnesses" is a general statement. One should say: the mental consciousness with respect to the six consciousnesses, the six consciousnesses with respect to the six consciousnesses, and the six consciousnesses with respect to the mental consciousness serve as the immediately preceding condition. Now, examining the correct doctrine of Dharmapāla in the fourth fascicle of the Vijñaptimātratāsiddhi, each of the eight consciousnesses has solely its own category as its opening and guiding support (avakāśadānāśraya); this harmonizes with the śāstra text's words being general while its meaning is distinct.