成唯識論演祕 7.131

7.131

答：有三釋。一解如《疏》。二、傳三藏釋云：當證二障淨所行時，亦證智慧，猶如見分緣真如時，即自證分亦緣見分。三、有義：二空觀智能有所行，亦名所行，不應說云二障淨智通緣真俗，故無漏智亦名所行。後得緣者，此理不然。後得通緣染淨依他，應說染分亦是二智所行真實。若爾，即應二智所行通攝五事。既二事攝，故能觀智能有所行，名為所行。

Answer: There are three explanations. The first explanation is as in the Commentary. The second, the explanation transmitted from the Tripiṭaka Master, says: When realizing the domain purified of the two obscurations, one also realizes wisdom, just as when the darśana-bhāga takes suchness as its ālambana, the svasaṃvittibhāga also takes the darśana-bhāga as its object. Third, there is an opinion: The cognition contemplating the two emptinesses can have a domain, and thus is also named a domain; one should not say that the pure cognition of the two obscurations universally takes the real and conventional as its ālambana, and thus anāsrava cognition is also named a domain. As for the claim that subsequent attainment takes it as ālambana, this reasoning is incorrect. Subsequent attainment universally takes defiled and pure dependent origination as ālambana; one would have to say that the defiled part is also the reality that is the domain of the two cognitions. If so, then the domain of the two cognitions would universally subsume the five dharmas. Since it is subsumed under two dharmas, the contemplating cognition that can have a domain is therefore designated as the domain.