成唯識論演祕 2.733

2.733

按《婆沙論》第九云：或復有執心、心所法能了相應，如法密部，彼作是說：惠等能了相應受等。有部破云：「問：何緣不知相應諸法？答：同一所緣俱時轉故，謂一有情心、心所法於一境界俱時而轉，理無展轉互相緣義。」譬如多人集在一處，或同觀下，或共觀空，現必不能互相見面；心、心所法亦復如是。若智能知相應受者，彼受為能緣自體不？若緣自體，則有前說緣自心過；若不能緣，則心、心所應俱時起不同所緣，勿有此失，故不能知相應諸法。

According to the ninth fascicle of the Mahāvibhāṣā-śāstra: Or again, there are those who hold that the mind and mental factors can discern what is associated with them, like the Dharmaguptaka school. They say: "Prajñā and so forth can discern the sensation and so on that are associated with them." The Sarvāstivāda refutes this: "Question: For what reason do they not cognize associated dharmas? Answer: Because they operate simultaneously with the identical object. That is, the mind and mental factors of a single sentient being operate simultaneously with respect to a single cognitive object; in principle, there is no sense of them taking each other as objects alternately." Just as many people gathering in one place may together look down or look at the sky, and visibly cannot see one another's faces; the mind and mental factors are also like this. If wisdom could cognize associated sensation, would that sensation be able to take its own substance as an object or not? If it takes its own substance as an object, there is the aforementioned fault of taking one's own mind as an object; if it cannot take it as an object, then the mind and mental factors arising simultaneously would not have the same cognitive object. Lest there be this fault, they cannot know associated dharmas.