成唯識論述記 2.566

2.566

述曰：薩婆多等言，若境無實，云何緣時生心、心所？今立量云：汝言：能取彼色等覺，亦不緣彼色等諸法；是能取故；如緣此覺之所有覺。覺者是心、心所總名，此者即是心、心所也。緣心等心，即他心智等。然有法中先言，如汝所執法能緣之覺，不緣於彼故，無自言相違。又無違自宗等，我不許緣彼心外實法生心故，前我執下亦有此結。

The Commentary states: The Sarvāstivādins and others say: If the objective realm is without reality, how do mind and mental factors arise when taking it as an object? Now we formulate a syllogism: You say: The cognition that grasps those forms and so on also does not take those forms and other dharmas as its object; because it is a grasping cognition; like any cognition that takes this cognition as its object. "Cognition" is the collective name for mind and mental factors; "this" is mind and mental factors themselves. A mind that takes mind and so on as its object is, for instance, knowledge of another's mind (paracitta-jñāna). However, in the subject, having first stated "the cognition capable of taking as its object the dharmas grasped by you does not take them as its object," there is no contradiction with one's own words. Furthermore, there is no contradiction with one's own tenets and the like, because I do not accept that mind arises by taking as its object real dharmas external to the mind; this conclusion was also present above under the attachment to self.