成唯識論述記 5.104

5.104

述曰：八十五卷有四緣廣分別義，正與此同。如《大論》第五、《顯揚》十八云此心、心所等無間，乃至決定生、阿羅漢後心，即非此緣，以不生故，率爾心後定意識生。又五十二說，又此六識等名意根等，皆諸識相望為緣。何故今時別識不為緣也？

[The Commentary states:] In fascicle 85, there is an extensive differentiation of the four conditions (pratyaya), which corresponds exactly to this. For example, fascicle 5 of the Great Treatise [Yogācārabhūmi] and fascicle 18 of the Prakaraṇāryavācā state that these cittas and caitasikas are the equal and immediate [condition], up to: that which must definitely arise; the final citta of an arhat is not this condition because it does not arise; after an initial perceptual mind (sadyo-jāta-citta), a definite mano-vijñāna arises. Furthermore, fascicle 52 states: 'Also, these six consciousnesses, etc., are called the mental faculty,' etc., which all refer to the various consciousnesses being conditions relative to one another. Why, then, in the present context, would another consciousness not be a condition?