瑜伽師地論略纂 4.88

4.88

識支中明六識者，前論自會，通依一期六識身說，非正識支。《成唯識》說：此中識種，謂本識因，故唯取行所集當來第八識種名為識支。初結生故，總異熟故，不說餘識為識支體。此唯種子，不取現行。此中說種所生果識為識支體，及《十地經》云：如無明有子時、果時，識等皆爾者。《唯識》會云：或依當來說有現行，因時定無現行義，故說識、名色初入母胎互為緣等，然依當起，非正種子。

Regarding the explanation of the six consciousnesses within the link of consciousness, the earlier treatise itself harmonizes this: it is spoken broadly relying on the continuum of the six consciousnesses in a single lifetime, and is not the primary link of consciousness. The Vijñaptimātratāsiddhi states: the consciousness-seed here refers to the cause of the mūlavijñāna; therefore, it takes only the seed of the future eighth consciousness accumulated by volitional formations and names it the link of consciousness. Because it is the first to connect to birth and is the total maturation, the other consciousnesses are not said to be the entity of the link of consciousness. This is exclusively seeds and does not include active states. Regarding the statement here that the fruit-consciousness produced by seeds is the entity of the link of consciousness, and the Daśabhūmika-sūtra saying: just as ignorance has a seed-time and a fruit-time, so it is for consciousness and the others—the Vijñaptimātratāsiddhi harmonizes this by saying: it is either said to have active states relying on the future, for in the causal phase there is definitively no meaning of active states; hence it speaks of consciousness and name-and-form acting as mutual conditions upon first entering the mother's womb and so forth, yet this is based on their future arising, and they are not the primary seeds.