大乘百法明門論開宗義決 1.105

1.105

若心心所無所緣相乃至餘如自故者。此立相分有二比量。第一量云。心心所法應不能緣自所緣境。宗也。無所緣相故。因也。如餘識境。喻也。自所緣者。且如眼識色為自境。若緣色時眼識之上不帶色相。應不能緣。無色相故。猶如聲境。謂眼識上不帶聲相。不帶色相。如何緣色。香味觸等准此應知。第二量云。或應一一心心所法能緣一切境。宗也。無所緣相而能緣故。因也。自所緣境。喻也。謂如眼識應能緣聲。無聲相故。如無色相而能緣色。香味觸等准此說之。

Regarding "If mind and mental factors had no objective aspect, up to, the rest would be like oneself": this establishes the objective aspect (nimitta-bhāga) through two syllogisms (anumāna). The first syllogism states: Thesis: Minds and mental factors would not be able to cognize their own objects. Reason: Because they lack an objective aspect. Example: Like the objects of other consciousnesses. "Their own objects": for instance, the visual consciousness takes visible form as its own object; if when cognizing visible form the visual consciousness did not bear the aspect of visible form, it should not be able to cognize it, because it lacks the aspect of visible form, just like the object of sound. That is, if the visual consciousness does not bear the aspect of sound nor bear the aspect of visible form, how could it cognize visible form? Odor, taste, tangibles, and so forth should be understood accordingly. The second syllogism states: Thesis: Or else each mind and mental factor should be able to cognize all objects. Reason: Because they are able to cognize without possessing an objective aspect. Example: Like their own objects. That is, just as visual consciousness should be able to cognize sound because it lacks the aspect of sound, just as it is able to cognize visible form without possessing the aspect of visible form. Odor, taste, tangibles, and so forth are explained accordingly.