俱舍論疏 30.137

30.137

論「若謂由待至非極成故」，破轉計也。彼計云：識不恒似前識者，由待我與實句色、意合，差別不同故，有異識生者，理定不然。我體是一，與餘意合，非極成故。此非兩宗共許，不成同也。

On the Śāstra's statement: "If it is said that it is due to depending on [...] because it is not universally established": This refutes their shifted position. Their position says: the reason that consciousness does not perpetually resemble the preceding consciousness is that it depends on the contact of the self with the substance category (dravya-padārtha) of form and the mind, and due to these various differences, a distinct consciousness arises. This principle is definitely not so. The essence of the self is unitary; its contact with another mind is not universally established. This is not mutually accepted by both traditions, so it does not establish their thesis.