成唯識論演祕 1.701

1.701

詳曰：不然！雖耳依空，空豈所聞令耳得耶？不同地等，他許色等依地有故，故眼得地。又論解現量云，於至實色等、根等和合有了相生，是名現量；空非根合故，非現得。又云：現量云何？謂了相於至色、味乃至地、水、火，實所有智。若空亦是現量得者，何故不言「而至空」耶？違教違理，故難依也。

Critique: Not so! Although the ear depends on space, is space something heard, such that it could be apprehended by the ear? It is not like earth and so forth, where others accept that form and so forth exist in dependence on earth, and thus the eye apprehends earth. Furthermore, the treatise explains direct perception by stating that when there is contact with actual form and so forth and the sense faculties and so forth aggregate, a cognizing mark arises, and this is called direct perception; space does not conjoin with the sense faculties, so it is not apprehended by direct perception. It also says: "What is direct perception? It refers to the cognition of the cognizing mark with respect to actual form, taste, and up to earth, water, and fire." If space were also apprehended by direct perception, why does it not say "and up to space"? Contradicting both teaching and reason, this [view] is difficult to follow.