成唯識論述記 10.562

10.562

述曰：此第二說。文中有五：一、申宗；二、外詰；三、釋難；四、重問；五、解徵。第三段中有二解，初解中有五：一、外問；二、復徵；三、又解；四、復問；五、復釋。如來根、境皆以意識妙定為先方變，本識隨變。設第八變妙定生，故法界所攝，非佛以外所餘菩薩及異生等，雖依此佛所變上，變為佛身、土，然佛變細，餘變者麁。佛變細者，非五境攝。他之所變義有二途，一色或定收，如來第八勝定所引住故。何故第八定所引即彼五識？不爾，五稱散五常緣故，理亦少難熟思之也。根、境既無，如來五識，亦非五識界，根雖非實，似其根相，故佛現有，他不變根但變似境，以相麁故，或可受用故。《無垢稱經》及十八不共法中，如來之心恒在定故，大眾部計亦恒在定，《對法》第一說五識身性散亂故。

The Commentary states: This is the second explanation. In the text there are five parts: first, stating the thesis; second, an outside interrogation; third, resolving the challenge; fourth, asking again; fifth, explaining the inquiry. In the third section there are two explanations, and within the first explanation there are five parts: first, an outside question; second, a repeated inquiry; third, another explanation; fourth, a repeated question; fifth, a repeated explanation. The Tathāgata's faculties and sensory objects are all transformed only after the marvelous concentration of the sixth consciousness precedes them, and the root consciousness follows in transforming them. Even granting that the eighth consciousness transforms them, they are produced from marvelous concentration, and are therefore subsumed under the dharmadhātu; they are not subsumed under the five objects, although other bodhisattvas and pṛthagjanas apart from the Buddha transform them into the Buddha's body and land on the basis of what this Buddha has transformed—yet what the Buddha transforms is subtle, while what others transform is coarse. What the Buddha transforms subtly is not subsumed under the five sensory objects. What others transform has two senses: either it is collected under matter or under concentration, because it is sustained as drawn forth by the Tathāgata's eighth consciousness through superior concentration. Why should what is drawn forth by the eighth consciousness through concentration be precisely those five consciousnesses? That is not so, for the five are called distracted because the five always cognize [their objects], so the principle here also involves a slight difficulty and should be pondered deeply. Since the faculties and objects are absent, the Tathāgata's five consciousnesses are also not the five consciousness-elements. Although the faculties are not real, they resemble the marks of faculties, and so the Buddha appears to possess them; others do not transform the faculties, but merely transform what resembles the objects, because the marks are coarse, or because they can be experienced. In the Vimalakīrtinirdeśa-sūtra and the eighteen unshared dharmas, the Tathāgata's citta is always in concentration; the Mahāsāṃghika system also holds that it is always in concentration; and Fascicle 1 of the Abhidharmasamuccaya states that the nature of the collection of the five consciousnesses is distracted.