大乘百法明門論疏 1.32

1.32

「第一緣境分別者，就緣境中有二：初約因位辨，次約果位辨。初因位辨者，眼等五識所緣境界，西方諸師有其兩釋。第一釋云：『眼等五識，唯緣實塵，不緣於假。所以者何？眼等五識緣證量塵，不待名言，不待此餘根境，由長短等諸餘假色，要待名言，及待此餘根境，是故不緣長等假色。』」

As for the first, differentiation of cognitive objects: within cognitive objects there are two: first, discerning according to the causal stage; next, discerning according to the fruition stage. First, discerning according to the causal stage: regarding the cognitive objects of the five consciousnesses—eye and the rest—the masters of the Western lands have two explanations. The first explanation states: 'The five consciousnesses, eye and the rest, only cognize real objects, not nominal ones. Why is this? The five consciousnesses, eye and the rest, cognize objects by direct perception (pratyakṣa), without relying on nominal designations, and without relying on these other faculties and objects. Since the other nominal forms, such as long and short, must rely on nominal designations and on these other faculties and objects, they do not cognize nominal forms such as long and short.'