成唯識論述記 3.190

3.190

述曰：謂無自體分，應不自憶心心所法，所以者何？「如不曾更境，必不能憶故」，謂若曾未得之境，必不能憶。心昔、現在曾不自緣，既過去已，如何能憶此已滅心，以不曾為相分緣故。我今雖不令為相分緣，然自證分緣故，如曾相分所更境故，今能憶之。量云：今所思念過去不曾更心等；除宿命、他心智等，餘心一切皆應不能憶，不曾更故；如不曾更色等却證，故知曾現在緣。《佛地》第三云：《集量論》說乃至若不爾者，如不曾見不應憶念。

The Commentary states: This means that if there were no intrinsic-substance part, one should not be able to remember the mind and mental factors on one's own. Why is this so? "Because, like an object never before experienced, one definitely cannot remember it." This means that an object never previously obtained can definitely not be remembered. If the mind in the past or present never cognized itself, then once it has passed away, how could one remember this already-extinguished mind, since it was never cognized as a nimittabhāga? Now, although I do not claim that it was cognized as a nimittabhāga, yet because the svasaṃvittibhāga cognized it, like an object previously experienced as a nimittabhāga, one is now able to remember it. The syllogism is: The mind and the like of the past that are now recollected without having been experienced before—with the exception of knowledge of past lives, knowledge of others' minds, and the like—all other minds should be incapable of being remembered; because they were never experienced; like form and the like that were never experienced, which confirms this. Therefore, know that they were cognized in the present. The third fascicle of the Buddhabhūmi[-śāstra] says: "The Pramāṇasamuccaya states up to: 'If it were not so, like what was never seen, it should not be recollected.'"