瑜伽師地論略纂 1.49

1.49

「彼所緣，謂一切法如所應」者，《唯識》第二說：第八識緣執受處，即諸種子及有根身、器世間等。《對法論》說：緣五色根、四塵一分，除聲。〈決擇〉五十五說，緣五色根、五外界一分。《解深密經》等，與《唯識》同。《唯識》解緣處有三說。一云凡聖九地通緣一切五塵；二云現居及當生者變為此界；三云若於自身可有持用便變為彼，即自界自地自類變是。此說一切共受用者，若別受用，准此應知。鬼、人、天等，所見異故，於他身處亦變似塵，受用他故。唯緣有漏種，非無漏種。緣有根身，彼有二說：一云亦變他根；二、唯變自根。前來且說業力所變外器、內身、界、地差別。若通若定，若法威力，界、地、自、他則不決定，不緣心等。皆如彼文。第七緣境，《唯識》第四有四說：一云緣第八識體及相應法；二云但緣第八識見、相二分；三云但緣第八現識及種；四云唯緣第八識見分。如彼疏釋緣見之義。第六識緣一切，其義可知。此中通言緣共境故，謂一切法；如前說異，復言如應。不共境者，不共五識故。

Regarding "Their objects of cognition are all phenomena as appropriate": the second fascicle of the *Cheng weishi lun* states: The eighth consciousness takes as its object what is appropriated, namely all seeds, the body endowed with sense roots, the container world, and so on. The *Abhidharma-samuccaya* states: It takes as its object the five physical sense roots and a portion of the four sense-data, excluding sound. Chapter 55 of the *Viniścaya* states that it takes as its object the five physical sense roots and a portion of the five external spheres. The *Saṃdhinirmocana-sūtra* and others agree with the *Cheng weishi lun*. In the *Cheng weishi lun*, there are three explanations concerning the cognitive object. The first says that across the nine stages, ordinary beings and noble ones universally take all five sense-data as objects. The second says that they transform into this realm where they currently dwell or are about to be reborn. The third says that if something can be sustained and used by their own body, they then transform into it; that is, transformations within their own realm, their own stage, and their own class. This refers to all things of common consumption; if it concerns individual consumption, it should be understood by analogy with this. Because ghosts, humans, gods, and so on perceive differently, they also transform into semblances of sense-data in the locus of another's body, for the sake of making use of others. It takes only defiled seeds as its object, not undefiled seeds. Regarding taking the body endowed with sense roots as an object, that work has two explanations: one says it also transforms into another's roots; the other says it transforms only into its own roots. The preceding has for the time being discussed the differences in external containers, internal bodies, realms, and stages transformed through the force of karma. If it is through the force of supernormal powers, meditative concentration, or Dharma, then the realm, stage, self, and other are not definitively fixed, and mind and the like are not taken as objects. All are as in that text. Regarding the object cognized by the seventh [consciousness], the fourth fascicle of the *Cheng weishi lun* presents four views: the first says it takes the substance of the eighth consciousness and its associated dharmas as its object; the second says it takes only the cognitive and objective aspects (darśana- and nimittabhāga) of the eighth consciousness as its object; the third says it takes only the active eighth consciousness and seeds as its object; the fourth says it takes solely the cognitive aspect (darśanabhāga) of the eighth consciousness as its object. It is as the commentary on that work explains the meaning of taking the darśanabhāga as its object. That the sixth consciousness takes all as its object is understood in its meaning. Here, because it generally speaks of taking common objects, it says "all phenomena"; and since there are differences as explained before, it further says "as appropriate." "Uncommon objects" refers to those not shared with the five consciousnesses.