成唯識論掌中樞要 2.10

2.10

解相應中，而時、依同，所緣、事等。若約本質，或無本質，法一切名等，同緣一境故，與事等不同。若影像相相似名等，何事一種，無分別智緣如，無影不可相似，不同一，故知有本質者，影像名相似，本質名同一。若無本質者，有為緣相，似名同一；無為緣境一名同一，此據實緣，故不相違。

In explaining association (saṃprayukta), time and basis are identical, while cognitive object (ālambana) and substantive entity (dravya) are equal. If viewed according to the original archetype (bimba), or where there is no original archetype, dharmas are all called 'equal' because they simultaneously take the same realm as cognitive object, which is distinct from being equal in substantive entity. If they are called 'equal' because their reflected images (pratibimba) resemble each other, in what respect would they be of one kind? When non-conceptual wisdom takes Suchness as cognitive object, since there is no reflected image, they cannot resemble each other and would not be identical; thus we know that when there is an original archetype, reflected images are called 'resembling' while the original archetype is called 'identical'. If there is no original archetype, when conditioned things take aspects as cognitive objects, their resemblance is called 'identical'; when taking the realm of the unconditioned as cognitive object, being one is called 'identical'. This is based on actual cognizing, so there is no contradiction.