俱舍論記 30.78

30.78

「憶念既念至如應當知」者，此即例釋。明初憶念其義既爾，釋後記知其義亦然。皆准憶念及與記知。孰為能了、誰之識等亦應例釋，麁類大同非無差別。且識因緣與前別者，謂六根、六境等，如應當知。或識種名因，根等名緣，憶念、記知唯在意地，故與識別。

Regarding "Memory having been explained... should be understood accordingly": this is an explanation by analogy. It clarifies that since the meaning of recollection at first was like this, the explanation of subsequent recognition is also like that. All are patterned on recollection and recognition. Questions such as 'who is the cognizer?' and 'whose consciousness is it?' should also be explained by analogy; their coarse categories are largely the same, though not without differences. For now, regarding how the causes and conditions of consciousness differ from the former [mental factors]: this refers to the six faculties, six objects, and so forth, which should be understood accordingly. Or, the seed of consciousness is called the cause, while the faculties and so forth are called the conditions; recollection and recognition exist only in the mental sphere (manobhūmi), and hence are distinct from consciousness.