成唯識論述記 2.103

2.103

述曰：顯具所緣緣義，若緣本質有法、無法，心內影像定必須有，此既有體，見託彼生，即是緣義。然心起時，帶彼相起，名為所緣，帶是挾帶逼附之義。由具二義與小乘別，雖無分別緣真如時，無有似境相，而亦挾帶真如體起，名所緣緣，如自證分。至下第七，自當體解。「相」者是何？所謂「體相」，真如無遍計所執相，名無相，仍有體相。故經言：一切諸相共同一相，所謂無相。問：眼緣心上所變之色，有別影像不？若有者，即應無窮，此是所緣故。若無者，正量部心、薩婆多極微亦爾，何理不齊？我、色近識，可名挾帶，定相隨故。汝色不然，何得為難？識皆具不，如緣我等，豈有相耶？五識亦緣過去識等。如此問答，皆至下釋。

The Commentary states: Revealing the complete meaning of the condition as cognitive object: whether cognising an existing entity or a non-existent entity as the fundamental substance, an internal image in the mind must definitely exist. Since this has an actual substance and the seeing arises relying upon it, this is the meaning of a condition. Moreover, when the mind arises, it carries along that mark as it arises, which is called a cognitive object; "carrying along" carries the meaning of bearing along and being in intimate contact with. By possessing these two meanings, it differs from the Hīnayāna. Although when non-conceptual [wisdom] cognises tathatā, there is no semblance-mark of an object, it nevertheless carries along the substance of tathatā as it arises, and is called a condition as cognitive object, like the self-authenticating part. When reaching the seventh fascicle below, this will be personally realised. What is this "mark"? It is the so-called "substantial mark." Tathatā is free of parikalpita marks and is called markless, yet it has a substantial mark. Therefore a sūtra says: "All marks share one identical mark, namely, the markless." Question: When the eye cognises the visible form transformed upon the mind, is there a separate image or not? If there is, it would lead to an infinite regress, because this is the cognitive object. If there is not, the mind in the Saṃmatīya and the atoms in the Sarvāstivāda would also be like this; why is the reasoning unequal? [Answer:] In our system, form is close to consciousness and can be said to be carried along, because it invariably accompanies it. Your form is not like this, so how can you object? Do all consciousnesses possess it or not, as when cognising a self and the like—can there be a mark? The five consciousnesses also cognise past consciousnesses and the like. Questions and answers such as these will all be explained below.