成唯識論演祕 2.87

2.87

詳曰：所緣緣者，為境生識，此之名義大小通許，名之為共。非言此緣體性差別，一切率同名為共也。亦如因明共比量義，而所諍宗實不同故。前標所緣辨自識變，未明何義名所緣緣；今牒共許所緣緣中，他所許義，言執何違？何有重失？難引自識例，此知非。

Detailed analysis: An objective condition generates consciousness as its object. This name and meaning are accepted by both Mahāyāna and Hīnayāna; hence it is called "commonly accepted." It does not mean that the substantial differences of this condition are entirely identical in all respects so as to be called "commonly accepted." It is also like the meaning of a shared inference (sādhāraṇānumāna) in hetuvidyā, where the contested thesis is in reality not identical. The previous section identified the object and distinguished the transformation of one's own consciousness, but had not yet clarified what meaning constitutes an objective condition; now, summarizing what the other party accepts within the commonly accepted objective condition, what contradiction is there in saying "attachment"? How is there any fault of repetition? The objection citing one's own consciousness as an analogy is thereby known to be incorrect.