成唯識論了義燈 7.288

7.288

I say now: the original explanation is merely a general explanation of the name 'Great Mirror Wisdom'. Although 'great mirror' is a metaphor, among the six types of compound there is no compound 'named from a metaphor'. However, wisdom and the various associated factors of consciousness are also collectively named 'wisdom' because they are associated with wisdom; the great mirror is itself wisdom, and both are karmadhāraya compounds. This excludes bījas, external marks, and the moral disciplines of meditation and the Path (dhyāna-saṃvara and anāsrava-saṃvara), because they cannot directly manifest and generate reflections of the body and the like. Although active manifestations arise from bījas, when active manifestations are viewed relative to bījas, the active manifestations are not reflections of bījas; merely because active wisdom transforms, bears, and generates them, they are named 'wisdom'. As when speaking of 'consciousness', it refers to the intrinsic characteristic of consciousness and so forth. Yet, in separately explaining how the five dharmas obtain the name 'wisdom', minds and mental factors obtain the name through proximity because they are associated dharmas. If one explains the non-associated and so forth based on association, then even what is not strictly called 'proximity' can also be considered proximity. Thus below it says, 'such mental factors associated with the four wisdoms'. Although it is said that each possesses twenty-two dharmas, and the transforming and the transformed, bījas and samudācāras, arise together, yet the function of wisdom is predominant, and it is made manifest by the name 'wisdom'; therefore, the others being named 'wisdom' are all explanations through proximity.