說無垢稱經疏 3.359

3.359

贊曰：下正陳詞。有五：初徵詰、二默然、三梵問、四彼答、五利益。初徵復三：初總徵、次別徵詰、後結難。此初文也。為有行相者，空理義云：所得天眼，為是體有差別行相、為是體無差別行相？初問世諦，後問真諦。應理義云：為有虛妄分別之行解相狀、為無虛妄分別之行解相狀？此中論者乍似猛浪，無心緣境而無行相。若無行相，如何緣境？如唯識說。今問虛妄，故無有失。

The Commentary says: Below, he directly presents his words. There are five parts: first, the cross-examination; second, the silence; third, the Brahmā's question; fourth, his answer; fifth, the benefit. The first cross-examination again has three parts: first, a general cross-examination; next, specific cross-examinations; and finally, the concluding refutation. This is the first text. As for 'possessing mental marks': according to the principle of emptiness, does the acquired divine eye possess a mental mark whose substantial entity is differentiated, or does it lack a mental mark whose substantial entity is differentiated? The first inquires about conventional truth, while the latter inquires about ultimate truth. According to the rationalist principle, does it possess the appearance of cognitive activity involving false discrimination, or does it lack the appearance of cognitive activity involving false discrimination? Here, the commentator's words might seem reckless, as if there were no mental mark without a mind taking an object. If there are no mental marks, how could it take an object? As stated in Vijñaptimātratā. But here he is asking about false [discrimination], so there is no fault.