成唯識論掌中樞要 1.154

1.154

同聚心所自許相緣下，第八云：勿見分境，不同質故。遮見分境，不同質過。非令知能緣，必同是見分故。佛第八見分等與相應法自證分等同一所緣，自之見分，故不相違。問：心、心所法既自相應，諸自證分既不同一所緣，所緣亦不相似，如何說為相應？證自證分為問亦爾。自證是識體，何得不相應。具時等、依等、事等、處等。此闕處等。各緣自見，非他故。此義應思。

Below '[caitasikas of] the same collection are self-admitted to cognize each other': the eighth fascicle states, 'Lest the object of the darśana-bhāga have a different original model.' It wards off the fault of the object of the darśana-bhāga having a different original model. It is not to make one know that the cognizer must identically be the darśana-bhāga. The Buddha's eighth darśana-bhāga and the svasaṃvittibhāga, etc., of its associated mental factors share the identical ālambana, which is its own darśana-bhāga; thus there is no contradiction. Question: Since citta and caitasika dharmas are mutually associated, if their various svasaṃvittibhāgas do not have the identical ālambana, and their ālambanas are also not similar, how can they be said to be associated? The question is the same regarding the svasaṃvittisvasaṃvedana-bhāga. Svasaṃvitti is the substance of consciousness; how could it not be associated? They possess identity of time, identity of reliance, identity of substance, and identity of place. Here, identity of place, etc., is lacking. Each cognizes its own seeing[-aspect], not another's. This point should be contemplated.