成唯識論演祕 3.530

3.530

答：雖境違順，能緣之心一類而緣，不分違順，以境從心名中容境。若不爾者，云何下言由識執受，後時身受差別而生？故知本識緣彼境也。有義：疏解不緣取境定故。若說緣者，境便不定，此理不然。

Answer: Although the object is agreeable or disagreeable, the cognizing mind conditions it uniformly without discriminating agreeable or disagreeable; subsuming the object under the mind, it is called an intermediate object. If this were not so, why does it state below that because of the consciousness's appropriation, somatic sensations arise differentially at a later time? Therefore, one knows that the fundamental consciousness conditions those objects. One opinion says: the Commentary explains it as not conditioning because apprehending the object is fixed; if it were said to condition them, the object would be unfixed—this principle is incorrect.