成唯識論演祕 6.410

6.410

若許同時見分相緣總有二失：一、無同一所緣之過，若言自見得自緣者；二者，即有心自緣妨，如刀自割。今有第二自緣之妨，故名後失，非前《疏》中列有二過云後失也。或前《疏》云見分、相分不相緣故，今許自證得緣自見，無見、相望闕同緣失。然同時相心、心所見而不互緣，望彼相分同時，王、所不同緣過，相分見後，故名後失。

If one allows simultaneous darśana-bhāgas to take each other as objects, there are two faults in all: First, the fault of not having the identical cognitive object; if one says that one's own darśana is able to take itself as object, then second, there is the obstacle of the mind taking itself as object, like a knife cutting itself. Now, there is the second obstacle of taking itself as object, hence it is called 'the latter error'; it is not that the two faults listed in the previous Commentary are called 'the latter error'. Or, as the previous Commentary states, because the darśana-bhāga and nimitta-bhāga do not take each other as objects, now if one allows the self-witnessing part to take its own darśana as object, there is no fault of the darśana and nimitta lacking the same cognitive object in relation to each other. However, the simultaneous nimitta, citta, and caitasika darśanas do not take each other as objects; with respect to that simultaneous nimitta-bhāga, there is the fault of the king and concomitants not sharing the same cognitive object. The darśana comes after the nimitta-bhāga, hence it is called 'the latter error'.