成唯識論述記 8.197

8.197

述曰：自下第二，依陳那《觀所緣緣論》中說：許五識後念見分緣前念相分。彼論言或前為後緣引彼功能故，彼隨經部因果異時，既非現境生五識故，前念五識現行相分為能熏，引相分種子，生於後念五識相分，前念五相有力，能生後識見分，故是緣義；後念之識帶彼前相生，故是所緣義，即以相分為行相，本質為疎所緣緣義。今敘彼意，許五識後見緣前念自識相者，五識及第七識前與後亦有三緣。「亦」者，亦第六也，非第八識者，以非能熏不能引種，故前念相非自後識所緣緣也。此師自識前後，異於前義也。

The Commentary states: Next is the second master, who relies on what Dignāga states in the *Ālambana-parīkṣā*: one accepts that the succeeding moment's darśanabhāga of the five consciousnesses cognizes the preceding moment's nimittabhāga. That treatise states that either the preceding is a condition for the succeeding because it induces its causal efficacy; following the Sautrāntika view of cause and effect occurring at different times, since it is not a present cognitive object that generates the five consciousnesses, the active nimittabhāga of the preceding moment of the five consciousnesses serves as that which perfuses (vācaka), inducing the seed of the nimittabhāga to generate the nimittabhāga of the five consciousnesses in the succeeding moment. The preceding five nimittabhāgas have the efficacy to generate the darśanabhāga of the succeeding consciousness, and therefore there is the sense of a condition; the consciousness of the succeeding moment arises carrying the form of that preceding nimittabhāga, and therefore there is the sense of an objective condition—that is, taking the nimittabhāga as the cognitive image (ākāra) and the underlying archetype as the mediate objective condition. Now, recounting his intent: if one accepts that the succeeding darśanabhāga of the five consciousnesses cognizes the nimittabhāga of its own preceding consciousness, then the five consciousnesses and the seventh consciousness also have three conditions between preceding and succeeding. 'Also' means also like the sixth. That this is not the eighth consciousness is because, not being that which perfuses, it cannot induce seeds; hence, its preceding nimittabhāga is not an objective condition for its own succeeding consciousness. This master's view regarding the preceding and succeeding of one's own consciousness differs from the preceding explanation.