成唯識論演祕 2.658

2.658

詳曰：若世共了名現所知，何事分三？三豈世人而不了知？現見世呼眼、耳等故。若言不知眼等體相名非了者，心等體相世豈了乎？瓶等現知，何須別說？故知論云現所知者，據世間中容有而談，非約一切，以他心智世有得故。五根世間必無現得，第八雖緣，非極成義故不依說。由斯三類義有不同，故別開也，故從本疏。

Detailed analysis: If what is commonly understood by worldly people were called 'directly known', why divide into three? Could it be that worldly people do not understand the three? For the world is seen to name the eye, ear, and so forth. If one says not knowing the nature and marks of the eye and so forth is called 'not understanding', does the world understand the nature and marks of the mind and so forth? If pots and so forth are directly known, why make a separate division? Therefore, one knows that when the Treatise says 'directly known', it speaks with respect to what is possible within the worldly sphere, not regarding everything, because telepathic cognition can be attained by the worldly. The five faculties can never be directly attained by the worldly; although the eighth consciousness takes them as objects, this is not an established consensus, so it is not relied upon here. Because these three classes differ in meaning, they are distinguished separately; hence we follow the root Commentary.