成唯識論述記 2.60

2.60

述曰：以上總文，謂色、心等能為引生，緣似自色、心之識者，汝執彼是此所緣緣耶？此即總牒，共許所緣緣義。下欲別破，此對除正量部以外夫識緣法。法必有體，能生識，故是緣義，無法即非緣，識上必有似境之相，是所緣義。若無此相名所緣者，即眼根等應眼識所緣。若爾，即鏡所照亦具二義，面等望鏡，應是所緣緣；此亦不然，此鏡非為能慮託故，至下第七卷四緣中廣解。然此大、小二乘共許，非唯自宗。其似境之相，即是行相，大、小乘別，如第二卷末及《觀所緣論》，不能煩引。如色為緣發生眼識，眼識緣色時，有似色之相即是行相，名似自識。

The Commentary states: The above general text means: regarding form, mind, etc., that are able to induce and produce a consciousness that takes as its object a resemblance to its own form or mind, do you cling to that as being the object-condition of this [consciousness]? This is a general restatement of the commonly accepted definition of the object-condition. Below, it intends to refute it specifically. This is stated in contrast to all schools except the Saṃmatīya: whenever consciousness takes a dharma as an object, the dharma must have an entity and be able to produce consciousness, which is the meaning of "condition" (pratyaya); a non-existent dharma is not a condition; and upon consciousness there must be a mark resembling the object-domain, which is the meaning of "object" (ālambana). If being an object were without this mark, then the eye faculty, etc., should be the object of the visual consciousness. If that were so, then what is illuminated by a mirror would also possess both meanings, and a face, etc., with respect to the mirror, should be an object-condition; this is also not so, because this mirror is not capable of mental reflection and reliance; this will be explained extensively under the four conditions in the seventh fascicle below. However, this is accepted in common by both the Mahāyāna and Hīnayāna, not only by our own school. That mark resembling the object-domain is simply the cognitive form (ākāra); the distinction between Mahāyāna and Hīnayāna is as in the end of the second fascicle and the Ālambanaparīkṣā, which cannot be cited in full. For instance, when form serves as a condition to give rise to visual consciousness, when the visual consciousness takes form as an object, there is a mark resembling form, which is the cognitive form, called resembling its own consciousness.