成唯識論演祕 6.258

6.258

有義彈云：若爾，疎者應是相分之所緣緣；故應說云：親所緣緣己體之相，是能緣心親所帶故，彼疎所緣雖非親帶，然親所帶杖彼而生，與彼相似，展轉言之亦名所帶。所緣既爾，緣義亦然，親所帶相藉彼而生方起心等，故展轉說名之為緣，然親所緣非無帶彼疎所緣義。然今論文言「帶己相」，意顯能緣帶彼所緣己體相故。

There is an opinion that criticizes this, saying: If so, the distant [condition] should be the objective condition of the nimitta-bhāga. Therefore, one should explain it thus: The aspect of the very substance of the direct objective condition is directly borne by the apprehending mind; although that distant objective condition is not directly borne, that which is directly borne arises depending upon it and resembles it, so speaking indirectly it is also called 'borne'. As this is so for the objective field (ālambana), the meaning of condition (pratyaya) is also like this: that which is directly borne arises depending upon it, and only then do mind and its associates arise; thus, speaking indirectly, it is designated as a condition. Yet the direct objective condition is not without the meaning of bearing that distant objective condition. Now, the statement in the treatise 'bears its own aspect' is intended to show that the apprehending factor bears the aspect of the very substance of that objective field.