俱舍論記 4.72

4.72

「如是種類至應知亦爾」者，引例釋通。如是種類所餘受等諸法，種類、作用各各不同，此一性心中應來。種類之言，例同作意及捨，如彼受等各別相應理趣。今於此捨、作意中，各別相應應知亦爾。又解：今於此一心中，捨、作意二行別相應應知亦爾。應知心所互相應中，或有行解不同互相隨順一心相應，如受、想等；或有行解不同非互相順非一心起，如貪、瞋等。故不可難皆互相應。

Regarding "Dharmas of such a kind ... should be known to be likewise": Citing an analogy to explain and resolve [the difficulty]. The remaining dharmas of such a kind, such as feeling and so forth, have types and functions that are each different, yet they should concur in this mind of single nature. The word "kind" is an analogy similar to attention and equanimity: just as the principle of distinct association of those feelings and so forth applies, now in the case of equanimity and attention, their distinct association should be known to be likewise. Another explanation: Now, in this single mind, the association of the two distinct modes of activity of equanimity and attention should be known to be likewise. It should be understood that among mental factors mutually associating, some have different modes of comprehension yet mutually accord and associate in a single mind, such as feeling, ideation, and so forth; some have different modes of comprehension, do not mutually accord, and do not arise in a single mind, such as greed, hatred, and so forth. Therefore one cannot object that all would be mutually associated.