成唯識論述記 7.208

7.208

述曰：下以真釋。今此所說四世俗中，第二道理世俗。若依勝義者，即四種勝義中，第二道理勝義，依因果理，不即不離，心所為果，心王為因，法爾因果非即非離。又約第三勝義，依詮顯旨，若約能詮，八依他別，八非定即；若同二無我，八非定離。第四勝義，既絕心言，何即何離？且是依第二俗，第一真，以辨八別。若偏對第二勝義，非即、離亦得。又即推入第一真中，亦非即、離，理稍殊勝故，虛幻法故，何有定離？八作用別，亦非定即，或是第四勝義所攝，如八識中解，不可定說，如何可言若即、若離？諸識亦然，八識皆應不可定說，至下此卷中彼文自會。

[The Commentary states:] Below, it explains from the perspective of the ultimate. What is spoken of now is, among the four worldly conventions, the second: rational conventional truth. If it is based on the ultimate truth, it is the second among the four ultimate truths: rational ultimate truth. Based on the principle of cause and effect, they are neither identical nor separate: the mental factor is the effect and the cittarāja is the cause, and cause and effect are inherently neither identical nor separate. Moreover, in terms of the third ultimate truth, it reveals the intent through expression: in terms of the expressing, the eight [consciousnesses] are distinct as dependent nature, so the eight are not definitely identical; in sharing the two selflessnesses, the eight are not definitely separate. As for the fourth ultimate truth, since it transcends mind and words, how could there be identity or separation? For now, it is based on the second conventional truth and the first ultimate truth to distinguish the differences among the eight. If compared solely to the second ultimate truth, they are also neither identical nor separate. Furthermore, even if pushed into the first ultimate truth, they are also neither identical nor separate, because its principle is somewhat superior, and because they are illusory phenomena, how could there be definite separation? The eight distinct functions are also not definitely identical; or they are subsumed under the fourth ultimate truth, as explained among the eight consciousnesses, and cannot be definitively stated—how could one say whether they are identical or separate? The various consciousnesses are also like this; all eight consciousnesses should be regarded as beyond definitive statement, as the text below in this fascicle will itself clarify.