俱舍論記 8.112

8.112

「又法與識至故非識住」者，四蘊與識可俱時生，為識良田，可立識住。無識與識俱時而生，故識望識非是識住。故《婆沙》一百三十七云「謂若有法識所乘御，與識俱行親近和合，立四識住。識望於識無如是事，故不立在四識住中。若法與識為因為果展轉相資，立七識住。識望於識有如是事，是故立在七識住中。

Regarding "Furthermore, dharmas and consciousness [...] therefore it is not a station of consciousness": the four skandhas and consciousness can arise simultaneously, serving as a fertile field for consciousness, and thus can be established as stations of consciousness. No consciousness arises simultaneously with another consciousness; hence, consciousness with respect to consciousness is not a station of consciousness. Therefore, the Mahāvibhāṣā, fascicle one hundred thirty-seven, states: "That is to say, if there is a dharma that is ridden and controlled by consciousness, that operates simultaneously with consciousness in close association, it is established as one of the four stations of consciousness. Consciousness with respect to consciousness has no such circumstance; hence, it is not established among the four stations of consciousness. If a dharma acts as cause and effect with consciousness, mutually assisting one another, it is established as one of the seven stations of consciousness. Consciousness with respect to consciousness has such a circumstance; therefore, it is established among the seven stations of consciousness."