成唯識論演祕 1.383

1.383

詳曰：今觀此釋，答問不盡，復非至當。元本不問緣境差別，答故非當；不說二分生之所由，斯為不盡。二分生由，正辨如《燈》。今又釋云：雖隨緣一，有漏識起必有能緣、所緣之相，闕一不可，故復識起二分俱生，非由所緣具見、相二，後二分起。

Examination: Now observing this explanation, it does not exhaust the question, and moreover is not fully appropriate. Originally, the question was not about distinctions in objectifying cognitive objects, so answering that is inappropriate; not explaining the causes for the arising of the two divisions makes it inexhaustive. The causes for the arising of the two divisions are properly analyzed in the Cheng weishi lun liaoyi deng. Now it is further explained: Although one might objectify just one according to conditions, when a defiled consciousness arises, it must possess the aspects of grasper and grasped—neither can be missing; thus when consciousness arises, the two divisions arise together, and it is not that the two divisions arise only after the object-support possesses both darśana and nimitta.