成唯識論述記 9.169

9.169

述曰：下文有二：初總；後別。此初也。今言「見」者，非謂眼見、意識比見，但是無漏親證見也。見者，聖惠親所得義。非不見「此」，「此」即圓成。而能見彼，「彼」依他起，即一「見」言，義通二性，密合巧言，故頌但說「非不見此彼」。要達真理方了依他，寧說依他是凡夫境？以心上現雖不了達，但親所取。若論了達，唯聖非凡。若親為境，凡夫亦得，故彼此說亦不相違。如世有人親見一物然不能識，凡境亦爾。

The Commentary states: The text below has two parts: first, a general explanation; second, a specific explanation. This is the first. Now, what is called "seeing" does not mean seeing with the physical eye or inferential seeing with mental consciousness; it is only direct realization and seeing through uncontaminated [wisdom]. "Seeing" means what is directly attained by noble wisdom. Not without seeing "this"—"this" is the pariniṣpanna. Yet one is able to see "that"—"that" is the other-dependent. Thus the single word "see" extends in meaning to both natures; it is a skillful, implicit phrasing, which is why the verse simply says "not without seeing this and that." Only when one reaches the ultimate truth can one understand the other-dependent; how could one say that the other-dependent is the domain of ordinary beings? Although it appears in the mind, it is not understood; it is merely what is directly grasped. If we speak of thorough understanding, it belongs solely to noble ones, not to ordinary beings. If we speak of serving directly as a cognitive object, ordinary beings also attain it; therefore, the explanations in those [passages] do not contradict each other. Just as in the world someone directly sees an object but cannot recognize it, the ordinary domain is also like this.