成唯識論述記 5.759

5.759

述曰：彼第二卷中〈菩薩品〉說，此能唯在成所作中，故唯佛地。或即初地，或入八地，此是本義。彼論一依麁顯，二依同類，實緣一切皆無障礙。為緣如不，西方二說：一云許緣，佛智通故；二云不緣，名成所作緣事智故，准下論文，此解為勝。然甚難知，如何諸根說名互用證此識義？一根發識緣一切境，舉所依根顯能依識。如何互用？了色名眼，不至能取；法相所談，了觸名眼，令至能取，豈非雜亂？名字於法，非即銓定，是客名故。了色名眼，且依小聖、異生身說；若據佛位，了觸亦名眼，此文為證。二得名中，但隨第一依根受稱，通在自在位無相濫失，如《樞要》說。

[The Commentary states:] Chapter on Bodhisattvas in its second fascicle states that this ability exists only in the kṛtyānuṣṭhāna-jñāna, and so pertains only to the Buddha stage. Or it is immediately in the first stage, or entering the eighth stage; this is the primary meaning. That treatise speaks, first, relying on what is coarse and manifest, and second, relying on what is of the same class; in reality, cognizing all [objects] is completely without hindrance. As to whether it cognizes Suchness or not, there are two views in the Western region: one says it is allowed to cognize it, because the Buddha's wisdom is universal; the other says it does not cognize it, because it is called the action-accomplishing wisdom that cognizes worldly affairs. According to the text below, this latter explanation is superior. Yet it is very difficult to know: how are the faculties said to function interchangeably as proof for the meaning of this consciousness? One faculty generates consciousness to cognize all objects, citing the supporting faculty to reveal the dependent consciousness. How do they function interchangeably? Discerning form is called the eye, which does not reach to apprehending [other objects]; what the characteristics of dharmas speak of is that discerning touch is called the eye, causing it to reach to apprehending [touch]—would that not be confused? Names do not definitively settle things with respect to phenomena; they are extrinsic appellations. Calling that which discerns form the eye is spoken provisionally based on the bodies of lesser noble ones and ordinary beings; if one considers the Buddha level, that which discerns touch is also called the eye—this text is the proof. Between the two ways of receiving a name, one merely follows the first, receiving its appellation based on the faculty, and universally at the stage of mastery there is no flaw of mutual confusion, as explained in the Shunyao.