成唯識論述記 2.624

2.624

問曰：心緣受時，受自緣不？若緣者，即有緣自性之過；不緣者，即心、心所不同一所緣過，何得共取前境？唯心獨能緣相應法，受等不能自緣也，彼部心等不自緣故。其破緣共有俱生色等法，是共有法體，廣如《婆娑》第九，不能引之。然大乘、大眾部等，心自緣妨，如次前中第二師釋。

Question: When citta conditions sensation (vedanā), does sensation condition itself or not? If it conditions itself, there is the fault of conditioning one's own nature; if it does not condition itself, there is the fault that citta and caitasikas do not have the same objective condition—how could they jointly apprehend the object in front? Only citta alone can condition associated phenomena, while sensation and the rest cannot condition themselves, because in that school citta and the like do not condition themselves. The refutation of conditioning co-existent, simultaneously-born material phenomena and so forth pertains to the substance of co-existent phenomena; it is detailed in fascicle nine of the Mahāvibhāṣā and cannot be cited here. However, as for the objection regarding the mind conditioning itself in the Mahāyāna, Mahāsāṃghika, and so forth, it is explained as by the second master just above.