成唯識論述記 5.37

5.37

述曰：謂《瑜伽》第三說，五識身隨意識轉；及六十七、《集量論》等云，五識俱時必有意識，即此意識能引第二尋求意識生，即以前念自類意識為無間緣。何假五識？若前一念獨起五識，後方意識尋求心生，可如所說五為意緣。既不如是，故知意識不以五識為開導依，五識自無勝勢力故。第一，破意用五為依。

The Commentary states: That is to say, the third fascicle of the Yogācārabhūmi states that the groups of the five vijñānas turn in accordance with the mano-vijñāna; and the sixty-seventh fascicle, the Pramāṇasamuccaya, and so forth say that simultaneously with the five vijñānas there must be the mano-vijñāna. This very mano-vijñāna can induce the arising of the second, searching mano-vijñāna, taking the mano-vijñāna of its own category in the previous moment as its equal and immediate condition. Why rely on the five vijñānas? If in the previous moment the five vijñānas alone arose, and only afterward did the searching mind of the mano-vijñāna arise, it could be as they say, that the five serve as the condition for the mind. Since this is not the case, one knows that the mano-vijñāna does not take the five vijñānas as its basis of opening and guiding, because the five vijñānas themselves lack superior efficacy. The first part refutes the mind using the five as its basis.