瑜伽師地論略纂 2.23

2.23

From "Furthermore, it is not the case that the five consciousnesses have two moments..." onward, in clarifying how consciousness is then able to arise, the text is divided into four: first, clarifying the moment of the five consciousnesses; second, clarifying the distinction among the five minds; third, interpreting the sūtra's statement of "one mind"; fourth, clarifying the temporal periods of the objects apprehended by the five minds. Regarding the moment of the five consciousnesses, the fourth fascicle of the Vijñaptimātratāsiddhi presents two opinions. The first says: The five consciousnesses last for only a single moment; between earlier and later moments of their own category, there are definitely never two moments arising in succession, nor do the five consciousnesses arise mutually and uninterruptedly from one another. This passage is cited as proof. Where the Viniścayasaṃgrahaṇī and other texts say that if these six consciousnesses act as the equal and immediate condition for those six consciousnesses, the word comprehensively speaks of six, but the intention is that before and after the five consciousnesses there is definitely only the mental consciousness, because the mental consciousness readily arises. The second says: This refers to the stage where mastery has not been attained; for the most part, the spontaneous mind (manaskāra / āvarjana) lasts only a single moment, not the flowing mind (nisyanda-citta) or the stage of mastery. Extensive citations of reason and scripture are all as stated there. Regarding the open-and-guiding condition (samanantara-pratyaya) there, although the third correct view maintains their own separate streams, it does not state that the five consciousnesses continue in succession; whether identical to the former or the latter, neither contradicts reason. However, adopting the latter view is more consistent with the various texts.