成唯識論述記 9.538

9.538

述曰：由所緣緣要帶相故，難前師說無似境相名緣彼者，應此色智等，名此聲等智，此色智等上無聲等相故。此難無相分，以色、聲智返覆比量義准可知。如《觀所緣》說，帶彼相起故，名有無分別影像所緣故，如雖無親證，無分別相與彼極相似，不同餘智名曰證如。如《對法》第十一抄會。

The Commentary states: Because an objective condition must bear a mark, he objects against the former master's statement that cognizing that [object] without a mark resembling the object: this wisdom of form and so on should be called this wisdom of sound and so on, because there is no mark of sound or the like on this wisdom of form and so on. This refutes having no nimittabhāga; by reversing the inference between the wisdoms of form and sound, the meaning can be understood by implication. As stated in the Ālambana-parīkṣā, because it arises bearing that mark, it is called having a non-conceptual reflected objective condition; although there is no direct realization of it, its non-conceptual mark is extremely similar to it, unlike other wisdoms; hence it is called 'realizing tathatā'. This is reconciled as in the notes on chapter eleven of the Abhidharma-samuccaya-vyākhyā.