成唯識論演祕 5.20

5.20

詳曰：今依第二，《瑜伽》、《中邊》此唯識等文明具故，餘之三釋既無誠說，固難依准，不可凡情強會聖旨，下文自云受能領納順、違、中境，不言心取順、違境故，餘心所等言令心等，至文當會。又准何知據其正行，前第二、三云：心、心所行相各別，勿觸等五能了別耶？本教無說，豈非意乎，請審詳諸，無惑後學。

Evaluation: Now we rely upon the second, because the passages in the Yogācārabhūmi, the Madhyāntavibhāga, and this Viṃśikā/Cheng weishi lun are clear and explicit. Since the other three explanations lack explicit statements, they are certainly difficult to rely on; ordinary thinking should not forcefully reconcile the holy intention. The text below itself states that sensation can experience agreeable, disagreeable, and neutral objects, not stating that the mind grasps agreeable and disagreeable objects; the remaining mental factors saying "causing the mind, and so forth" will be reconciled when coming to that text. Furthermore, based on what would one know that it refers to their primary modes, when fascicles two and three earlier say that the modes of the primary mind and mental factors are distinct, and that the five such as contact are not those capable of discernment? There is no statement in the foundational teaching—is this not merely subjective conjecture? Please examine this carefully, and do not mislead future students.