瑜伽師地論略纂 2.27

2.27

「唯緣過去境，五識無間」下，此釋五識後尋求、決定。意識取前念五識本質境故，唯緣過去境。由此意識所緣前率爾境之影像，相似相續，在尋求、決定二心上現故，唯應說緣現在境；即從本質，唯緣過去。若從影，唯緣現在，其意識率爾心緣現在境，其理何疑？總說緣過去，便招妨難，故應長讀。唯緣過去下文，攝屬尋求、決定二心，其緣現在，亦屬二心，義道便遠，亦無妨難。若此緣現在境心，即緣彼過去境生，故通二世。本質、影像有差別故，染淨、等流必隨前轉，故知二心亦緣現在。餘世五心復亦不定。

From "apprehending only past objects, immediately following the five consciousnesses" onward, this explains investigation and determination following the five consciousnesses. Because the mental consciousness grasps the fundamental substance of the object of the five consciousnesses in the preceding moment, it apprehends only past objects. Because the mental representation of the preceding initial reactive object apprehended by this mental consciousness appears upon the two minds of investigation and determination as a similar continuity, it should only be said to apprehend present objects; that is, in terms of the fundamental substance, it apprehends only the past. If in terms of the representation, it apprehends only the present, then as for the initial reactive mind of the mental consciousness apprehending present objects, what doubt could there be about its principle? If one speaks in a general way of apprehending the past, it invites objections; therefore, the passage should be read continuously. The text below "apprehending only the past" is subsumed under the two minds of investigation and determination, and its "apprehending the present" also belongs to the two minds; the line of reasoning is then far-reaching and free of contradiction. If this mind that apprehends present objects arises apprehending that past object, it therefore encompasses both periods. Because there is a distinction between fundamental substance and mental representation, defilement, purity, and equivalent outflow must inevitably follow what precedes them; thus we know that the two minds also apprehend the present. The five minds in other periods are likewise not fixed.