成唯識論述記 9.493

9.493

述曰：明得是定，尋思是惠，故名為發。此俱時名發，如世第一法名無間定等。明者，無漏惠，初得無漏惠之明相，故名「明得」。明得之定，名明得定。此中創觀四法，依他皆自心變，此乃假施設有名、義、自性、差別，實名義等性都不可得。然依他中名等名假者，法無名，名無義，無實自性、差別義故。今名「名」、「義」乃至「差別」豈非假也？如《攝論》等說明得及煖，准此中釋。行之言起，從喻為名，如日初出有前起相，謂明相等。若言惠，明前起之行相亦得。今依前解。

The Commentary states: 'Obtaining illumination' is samādhi; 'investigation' is wisdom; hence it is called 'giving rise to'. These arise simultaneously, just as the supreme worldly phenomena are called the uninterrupted samādhi, and so forth. 'Illumination' means undefiled wisdom; because one initially obtains the precursor characteristic of the light of undefiled wisdom, it is called 'obtaining illumination'. The samādhi of obtaining illumination is called the samādhi of obtaining illumination. Here, initially contemplating the four dharmas, the other-dependent nature is entirely the transformation of one's own mind; this is merely the nominal designation of the existence of names, referents, intrinsic nature, and differences, while realistic entities such as names and referents are utterly ungraspable. However, as for names and so forth being called nominal within the other-dependent: dharmas have no names, names have no referents, and there are no real intrinsic natures or differences. Now, calling them 'name', 'referent', and so on down to 'difference', how could they not be nominal? As the Mahāyānasaṃgraha and other texts explain obtaining illumination and heat, they should be understood in accordance with the explanation here. 'Practice' (xing) means arising; its name is drawn from a metaphor: just as when the sun is about to rise there are preceding signs of rising, namely the precursor characteristic of light and so forth. If one speaks of wisdom, the mental mode (ākāra) of illumination arising beforehand is also acceptable. Now we follow the former explanation.