成唯識論掌中樞要 2.92

2.92

末那繫中難云：所緣一地繫，能緣繫隨境；所緣九地繫，能緣繫通九。如總緣我見等。答：現行為境顯，能緣隨彼繫，種等境沈隱，能緣繫不隨。問：現行相顯，可緣起見；種子相沈，應不生見。答：境通隱、顯，種、現俱境，隨繫義顯，不隨種繫。又難：能緣緣彼地，能所一地繫，境為能緣緣，能所俱無覆。答：性據類殊，能、所別性，繫據縛義，不可別繫。

Regarding the binding of the manas, an objection is raised: If what is cognized is bound to one level, that which cognizes is bound according to the object; if what is cognized is bound to nine levels, that which cognizes should pervade the nine levels, as in the view of self that collectively takes [the aggregates] as object. Answer: Active consciousnesses as objects are manifest, and that which cognizes is bound according to them; seeds and the like as objects are sunken and hidden, and that which cognizes is not bound along with them. Question: Since active consciousnesses have manifest characteristics, they may serve as objects to generate the view; since seeds have sunken characteristics, they should not generate the view. Answer: Objects encompass both hidden and manifest; both seeds and active consciousnesses are objects. In the sense of following bondage it is manifest, but it does not follow the bondage of seeds. Another objection: That which cognizes takes that level as its object, so that which cognizes and that which is cognized are bound to one level; the object is the condition for that which cognizes, so both that which cognizes and that which is cognized should be non-obscuring. Answer: Nature is based on distinct classes; that which cognizes and that which is cognized have distinct natures. Bondage is based on the meaning of binding; they cannot be bound differently.