成唯識論述記 3.192

3.192

述曰：然心．心所同所依根，其所緣相，各各變別，故但相似，緣青相分皆變青故。「事雖數等而相各異，識受等體有差別故」，與小乘別。然《瑜伽》第一說：同一所緣，不同一行相，據了別、領納各各不同故。相分雖不同，然極相似，如青為境，諸相俱青，相似名同；見分各異，雖俱是青，取像各異，故名不同行相。此中有行相與見分，雖各非一，各據義別，境據總故名之為一，見據別故名為相似。此卷論中據實為言，故與《瑜伽》說不同也。又彼約疎所緣緣，此約親所緣緣，此心心所許時，依同所緣、事等，亦據所緣各相似義，非是相違。明三分中，次文第二約三分等明心心所。

The Commentary states: Mind and mental factors share the same supporting faculty, but their cognized marks each transform distinctly; thus they are only similar, since when cognizing blue, their nimittabhāgas all transform into blue. "Although the vastus are equal in number, their marks are distinct, because the substances of vijñāna, vedanā, and so on are differentiated," which is different from the Hīnayāna. However, the first fascicle of the Yogācāra[-bhūmi] states: "They share the same ālambana, but not the same ākāra," which is based on distinguishing and taking-in being each different. Although the nimittabhāgas are not identical, they are extremely similar; for instance, when blue is the object, all marks are blue, and being similar is called "the same"; the darśanabhāgas are distinct, for although all are of blue, their graspings of characteristics are distinct, hence they are called "not having the same ākāra." Here, although the ākāra and the darśanabhāga are each not one, each is based on a different aspect: the object is considered in terms of its general aspect, hence it is called "one"; the darśana is considered in terms of its particular aspect, hence it is called "similar." In this fascicle of the treatise, it speaks in terms of reality, and thus it differs from the explanation in the Yogācāra[-bhūmi]. Furthermore, that text is framed in terms of the indirect objective condition (ālambanapratyaya), while this text is framed in terms of the immediate objective condition. When this mind and these mental factors are accepted, their having the same support, the same ālambana, and equal vastus is also based on the meaning of each ālambana being similar, so there is no contradiction. In explaining the three parts, the next passage is the second, clarifying mind and mental factors in terms of the three parts and so forth.