成唯識論演祕 4.466

4.466

詳曰：現在等流五識之境，豈非過去等流識等境之類耶？若許是者，何乃不言？若不許者，有何所以？又現意識緣久滅境，境體既無，何是曾受？故雖重釋，尚疎遺也。故今應云：是前率爾、等流識等境之類也。過去本質雖體實無，而變相緣，相似於彼名緣曾受。

Critique: Is the object of the present homogeneous five consciousnesses not a kind of object of the past homogeneous consciousnesses, and so forth? If this is accepted, why not state it? If it is not accepted, what is the reason? Furthermore, when the present mental consciousness takes a long-extinguished object as its object, since the entity of the object does not exist, how could it be previously experienced? Thus, although re-explained, it is still superficial and incomplete. Therefore, it should now be stated: it is a kind of object of the prior immediate and homogeneous consciousnesses, and so on. Although the past mūla-dharmin has no real entity, manifesting an image and apprehending it, being similar to that, is called apprehending the previously experienced.