成唯識論演祕 6.427

6.427

解云：彼說心等親了自性。若爾，一體分能、所緣便成雜亂，今變影緣故不同彼，無自緣失；不爾，諸佛應非遍知，又如何說同一境耶？故知如受緣想見分，想見即能變影自緣，所杖質同，影像相似，說名同也。又云第四緣第二分，如三、四分更互相緣。見緣後二而有兩解：一云變相，見緣後二既後得智，故必變相；二云不變似，後二分即自體故不同緣餘，雖後得智亦不變相。今取後解。

The explanation says: They assert that mind and so forth directly comprehend their own nature. If that were so, dividing a single substance into cognizer and cognized would result in confusion; here, because one transforms an image to cognize it, it is not like their [view], and is free from the fault of cognizing oneself. If it were not so, the Buddhas would not be omniscient; and how could they be said to share the same object? Therefore we know that, just as feeling takes the darśana-bhāga of conception as object, the conception's darśana can transform an image to take itself as object; because the mūla-dharmin relied upon is the same and the images resemble each other, they are said to be the same. It also says that the fourth part takes the second part as object, just as the third and fourth parts mutually take each other as objects. As for the darśana taking the latter two as objects, there are two explanations: One says it transforms an aspect, because since the darśana taking the latter two as objects is subsequently attained wisdom (pṛṣṭhalabdha-jñāna), it must transform an aspect; the second says it does not transform a resemblance, because the latter two parts are its own substance, unlike cognizing other objects, so even though it is subsequently attained wisdom, it does not transform an aspect. Now we adopt the latter explanation.