成唯識論了義燈 1.119

1.119

問：如第六緣第八心所相，不緣彼見，此所帶相，為同別耶？答：從能緣心，同一種起。問：緣彼見相，即許與六見分別種。此緣彼相，云何同種？答：以相分假從能緣起，與見同種。有性境不隨心，亦帶質通情本，謂散意識，與五同緣，即於此時，并緣第八等。有性境不隨心，亦獨影唯從見，及通情本，謂散意識頓緣十八界。望與五識，同緣五塵，名性境不隨心。緣七心界，即通情本。望不相應等，即唯從見。

Question: When the sixth [consciousness] cognizes the nimittabhāga of the mental factors of the eighth [consciousness] without cognizing its darśanabhāga, does this apprehended nimitta arise from the same [bīja] or a different one? Answer: It arises from the same bīja as the cognizing mind. Question: When cognizing the nimitta of that darśana, it is conceded to have a distinct bīja from the darśana of the sixth. Why does cognizing this nimitta share the same bīja? Answer: Because the nimittabhāga is nominal and arises following the cognizing [mind], it shares the same bīja with the darśana. There is [a case that is both] an actual object not conforming to the mind and an objective support conforming to both subjective mental state and real basis: namely, the discursive manovijñāna cognizing concurrently with the five [consciousnesses], and at that very moment also cognizing the eighth, and so forth. There is [a case that is] an actual object not conforming to the mind, a solitary reflection solely following the darśana, and also conforming to both subjective mental state and real basis: namely, the discursive manovijñāna cognizing the eighteen dhātus all at once. In comparison with cognizing the five sensory objects concurrently with the five consciousnesses, it is called an actual object not conforming to the mind; cognizing the seven mind-dhātus, it conforms to both subjective mental state and real basis; in comparison with the unconditioned dharmas, non-associated [dharmas], and so forth, it solely follows the darśana.