瑜伽論記 9.321

9.321

泰云：言於俱非有情，起好惡色勝解等者，有一眾生色非好惡名俱非，菩薩緣彼作好惡色解，即便如實好惡色相現，或翻此也，如他佛雖有神通不可轉五塵等令成真根能見色等，似彼五根非實五根，其地水等雖是外處體各有異，如何變水成火，只可水質滅火質別生。於中堪為變用，其以佛威力故令火中亦有溫性，而以溫性即為火體，若改性者轉無情成有情，即眾生界有增失，故不可轉性也，此中文轉得五塵。論云：色香味觸，當知亦爾者，故知通五塵為其實用。下至決擇當自解釋。

Tai says: Regarding the words, "with respect to sentient beings of neither [nature], producing the resolution of good or bad forms," and so forth: there are sentient beings whose forms are neither good nor bad, termed "neither"; the Bodhisattva takes them as an object and forms the resolution of good or bad form, whereupon good or bad formal appearances appear just as they really are, or the reverse of this. For instance, although other Buddhas possess supernormal powers, they cannot transform the five sense objects and so forth into real sense faculties capable of seeing forms and so on; they resemble those five sense faculties, but are not real five faculties. Earth, water, and so forth, although external sense bases, each have different natures; how could one transform water into fire? It can only be that the substance of water ceases and the substance of fire separately arises. Therein, it can serve the function of transformation. Due to the Buddha's majestic power, warmth is caused to be present within fire, and warmth itself constitutes the substance of fire. If one were to alter natures, transforming insentient things into sentient beings, then the realm of sentient beings would have increase and decrease; therefore, natures cannot be altered. In this passage, the five sense objects can be transformed. The treatise says: "Matter, smell, taste, and tangibles should also be known to be likewise"; hence we know that it extends to the five sense objects for their actual function. It will be explained of itself below in the Viniścayasaṃgrahaṇī.