俱舍論記 26.84

26.84

「俱不能取至能自緣失」者，答。俱不能取。知彼心時不觀彼心所緣，不觀彼心家能緣行相故。謂他心智但知彼心有染等心，不知彼心家所染色等，亦不知彼心家能緣行相。若知他心所緣境者，即有他心智應亦緣色等，名他色智過；若知他心家能緣行相者，又亦應有能自緣失。以他心智是彼他心能緣行相故，此宗不許心自緣也。又解：他心智起為他心緣邊是他心所緣，復緣他心是他心能緣行相。若他心智知他心所緣、能緣行相者。又亦應有能自緣失。非他心智，此即雙破。故《婆沙》九十九云「他心智但緣他心，不緣他心所緣行相。若緣他心所緣行相，應緣自心非他心智，自心是彼所緣及能緣行相故。」諸德皆云：能緣行相者，即是他心上能緣行相，但知他心體，不知他心上能緣行相者。不然。《婆沙》論文極分明故。

Regarding [the text from] “It cannot grasp either” up to “the fault of being able to cognize itself”: this is the answer. It cannot grasp either. Because when knowing that mind, it does not observe that mind's object, nor does it observe the cognizing aspect of that mind. That is to say, knowledge of another's mind only knows that that mind has defilement and so forth; it does not know the visible forms and so on that defile that mind, nor does it know that mind's cognizing aspect. If it knew the object of the other mind, then knowledge of another's mind would also cognize visible forms and so forth, incurring the fault of being a 'knowledge of another's form'; if it knew the cognizing aspect of that other mind, then it would also incur the fault of being able to cognize itself. Because knowledge of another's mind is the cognizing aspect of that other mind, and this school does not accept that a mind cognizes itself. Another explanation: When knowledge of another's mind arises, on the side of being the object of another's mind, it is that other mind's object, and further cognizing that other mind, it is that other mind's cognizing aspect. If knowledge of another's mind knew the other mind's object and cognizing aspect, it would also incur the fault of cognizing itself. It would not be knowledge of another's mind; this is a refutation of both. Therefore the Vibhāṣā, fascicle 99, says: “Knowledge of another's mind only cognizes another's mind; it does not cognize the object-aspect of another's mind. If it cognized the object-aspect of another's mind, it should cognize its own mind and not be knowledge of another's mind, because its own mind is that one's object and cognizing aspect.” The various masters all say: 'cognizing aspect' means the cognizing aspect upon the other mind; it only knows the substance of the other mind, but does not know the cognizing aspect upon that other mind. This is not so, because the text of the Vibhāṣā is extremely clear.