成唯識論述記 1.457

1.457

述曰：此顯無別不成所由，違現量過，即無差別，一根應得一切境，或應一境一切根所得；無差別故；以互為喻，宗亦復爾。此有二量，且以一根望，非所得一切境界，應亦得之；以體無別故；如自所對境。境望於根，亦有是責。然《佛性論》亦有此難。

The Commentary states: This shows the reason why undifferentiation fails to be established: it incurs the fault of contradicting direct perception. That is, if there were no difference, one sense faculty should apprehend all sensory objects, or one sensory object should be apprehended by all sense faculties; because there is no difference; taking them reciprocally as examples, the thesis is also likewise. Here there are two syllogisms. First, looking from the standpoint of one sense faculty, all sensory objects that are not its objects of apprehension should also be apprehended by it; because their substance is undifferentiated; like the sensory object to which it is properly correlated. Looking from the standpoint of sensory objects toward sense faculties, there is also this critique. Indeed, the *Buddhadhātu-śāstra* also contains this challenge.