唯識二十論述記 2.248

2.248

述曰：此申共許，如彼能緣不離識境，一切有情或近善友聞說正法；或近惡友聞說邪法，如四親近行近善知識，聽聞正法，正性決定。能教者識，成悲決定；能聽者識，成慧決定。近惡友時，成邪定亦爾。即能、所教，二識決定。或近善、惡二種友，如其能近者，各成正、邪二識決定。准此下釋，即能、所教二識決定，前解為是。若准舊論，今此難中，文既含隱，其能近者，各隨所應，成於邪、正二識決定，後解為是。然文既含隱，二解竝得，任情取捨。

Commentary: This states what is commonly accepted: just as those cognizing [consciousnesses] take objects that are not apart from consciousness, all sentient beings either associate with good friends and hear the true Dharma expounded, or associate with bad friends and hear false teachings expounded—just as through the four practices of close association one approaches a good spiritual friend, listens to the true Dharma, and becomes determined in the right nature. The consciousness of the teacher becomes determined in compassion; the consciousness of the listener becomes determined in wisdom. When associating with a bad friend, the determination in error is likewise. That is, the two consciousnesses—the teacher and the taught—become determined. Alternatively, when associating with the two kinds of friends, good and bad, corresponding to those who associate with them, they each become determined respectively in the two consciousnesses of right and wrong. According to the explanation below, it is the two consciousnesses of the teacher and the taught that are determined, so the former interpretation is correct. If one accords with the older translation of the treatise, since the text in this objection is implicit, those who associate [with them] each become determined in the two consciousnesses of wrong and right respectively as appropriate, so the latter interpretation is correct. However, since the text is implicit, both interpretations are admissible, and one may accept or reject either as one wishes.