成唯識論述記 3.321

3.321

述曰：不知無故，非遍智也。由佛第八現諸法影，名一切智，是遍知故。若爾，諸佛大圓鏡智，亦應緣自相應心所，是遍智故，許亦無失。卷初但遮上座法蜜親為所緣，不遮疎故。若爾，應成心心所法不同所緣，自體見分不自緣故。此亦不爾，自自證分與他見分同一緣故，亦無有失。又解相應心所雖不相緣，亦無有失，自證緣見，成遍智故，見分取於相應心故，法皆盡故，自證復能緣見分故。但約見分同一所緣，不說自證，斯有何過？

The Commentary states: If they did not know non-existence, they would not possess all-encompassing knowledge. Because the Buddha's eighth [consciousness] manifests the images of all dharmas, it is called omniscient, which is all-encompassing knowledge. If so, the Great Mirror Wisdom of the Buddhas should also cognize its own associated mental factors, because it is all-encompassing knowledge; accepting this is also without fault. The beginning of the fascicle only refuted the Sthavira Dharmaruci's view that they serve directly as objects, not refuting that they serve indirectly. If so, it would result in the mind and mental factors not sharing the same object, because the darśanabhāga of their own entity does not cognize itself. This is also not so, because its own svasaṃvittibhāga and the other's darśanabhāga share the same object; thus there is also no fault. Another explanation: although associated mental factors do not cognize each other, there is also no fault; because the svasaṃvittibhāga cognizes the darśanabhāga, it constitutes all-encompassing knowledge, and because the darśanabhāga grasps the associated mind, all dharmas are exhausted; and because the svasaṃvittibhāga can again cognize the darśanabhāga. It is merely spoken with respect to the darśanabhāga sharing the same object, not speaking of the svasaṃvittibhāga—what fault is there in this?