仁王經疏 2.349

2.349

釋曰：第二、聖境得實非假。然此文義意難了，諸說不同。若依《本記》，凡夫六識總相取法，故言得假。聖人分明取四微等，故言得實。又解：凡夫俗，虛妄六識故，得世諦假名之法。今解：色等五境皆有二相，一者自相即是實有、二者共相即是假有。異生五識、同時意識皆得自相，是現量故。後念意識但得共相，是比量故。聖人取境亦復如是。今此經意，約麁細門，凡夫所得麁，乃現量故，但得假境。聖人現量以極細故，但言得實，此即假說。

Commentary: Second, the noble one's cognitive object grasps the real and not designations. However, the meaning of this passage is difficult to understand, and various explanations differ. If one relies on the Original Commentary, the ordinary person's six consciousnesses grasp dharmas by their general characteristics, hence it says they grasp designations; the noble one clearly grasps the four subtle atoms and so forth, hence it says they grasp the real. Another explanation: the ordinary person is worldly, and due to false, unreal six consciousnesses, grasps the dharmas of conventional truth's nominal designations. Now it is explained: the five cognitive objects, form and so forth, each have two characteristics: first, specific characteristics (svalakṣaṇa), which are real existence; second, common characteristics (sāmānyalakṣaṇa), which are designated existence. The ordinary being's five consciousnesses and simultaneous mental consciousness all grasp specific characteristics, because they are direct perception (pratyakṣa). The subsequent-moment mental consciousness only grasps common characteristics, because it is inference (anumāna). The noble one's apprehending of cognitive objects is also like this. Now, the intent of this sūtra is framed in terms of coarse versus subtle: what an ordinary person attains is coarse, and even though it is direct perception, they only attain designated objects; because a noble one's direct perception is extremely subtle, it is merely said that they attain the real—this, then, is a provisional expression.