大般涅槃經義記 5.196

5.196

下依此門次第辯之，「眼識性異乃至意異」廣上初門；「色境界異乃至法異」廣上第二；「眼識相應異乃至意識相應異」者廣上第三，想受等數是相應法，眼識俱者不至餘識，名相應異，餘亦皆爾；「心若常者眼識應獨緣一切」下廣前第四，於中合有十一復次，初五復次更以餘義破遣心常、次三復次正破前執、次二復次重以餘義破遣心常、後一復次正破前執。

Below, it distinguishes them in order according to these gates: 'The nature of eye-consciousness is different, up to mind-consciousness is different' expands upon the first gate above; 'The sphere of form is different, up to dharmas are different' expands upon the second above; 'The association of eye-consciousness is different, up to the association of mind-consciousness is different' expands upon the third above—mental factors such as ideation and feeling are associated dharmas, and those concomitant with eye-consciousness do not extend to the other consciousnesses, which is called difference in association, and the others are likewise; from 'If the mind were permanent, the eye-consciousness should exclusively take support on all' below expands upon the fourth above, in which there are eleven arguments in total: the first five arguments further refute and eliminate the permanence of mind by other principles; the next three arguments directly refute the previous attachment; the next two arguments repeatedly refute and eliminate the permanence of mind by other principles; the final one argument directly refutes the previous attachment.