成唯識論了義燈 2.26

2.26

合之與離，但取初合名合，初離名離，已後即非。遠覺所待為彼性者，以能取心勢遠取之名彼。和合句者，令彼地等與德和合，與彼我別，我但令彼覺、樂、苦等九德和合。取，謂先合後離據上下論，行即約在地等。問：何不立眼等識耶？答：即覺等是，餘外道計亦多准此。

Regarding conjunction (saṃyoga) and disjunction (vibhāga), only the initial combining is called conjunction, and the initial separating is called disjunction; thereafter, it is not. That which relies on distant perception is regarded as 'otherness' (parātva), because the mind capable of grasping takes it from a distance, it is called 'otherness'. The category of inherence (samavāya) causes that earth and the like to inhere with qualities, which is distinct from the self; the self only causes the nine qualities such as cognition, pleasure, and suffering to inhere. Apprehending refers to first conjunction and then disjunction, discussed in terms of above and below; motion (karman) is discussed with respect to earth and the like. Question: Why do they not establish visual consciousness and the like? Answer: Cognition (buddhi) and the like are precisely that; the doctrines of other tīrthikas also mostly follow this.