成唯識論述記 2.464

2.464

述曰：「餘佛土」者，何者是耶？如《無垢稱經》說，或以光明、妙香及味等者，等取觸、思數等，此上皆得假立名等三種，亦是不相應攝此三法故。問曰：小乘不信有他方佛，何故以此為證？又如何知有他方佛，證此量云：除此三千界外他方，亦應時有佛出，教化眾生，有人天眾生故，猶如此土，證光明等為佛教。量云：光明等上，亦得有名等；眾生機欲待故，如此聲上有名等。由依多法立名故，非聲處攝；依發身、語多法立無表色。依多法立，命根等與六處為根，長等不同，有義無表、命根但依一立，然非教性，故同所依，法處所攝。梵云「便善那」，此有四義：一者扇；二相好；三根形；四味，此即是鹽，能顯諸物中味故，味即文是，如言文義巧妙等，目之為「便繕那」。此中四義總是一顯義，古德說名為味。《對法》云：此又名顯，能顯彼義故，為名句所依能顯義故。「惡察那」是字，無改轉義。如《對法》說「鉢陀」是跡，如尋象跡以覓象等，此名為「句」，理應名「跡」，義之跡故，尋此知義也，順古所翻稱之為「句」，「播陀」是足。上來且依《俱舍》破十四不相應訖，如《瑜伽》五十二、五十四．六等，及《顯揚》、《五蘊》、《對法》第二等說，大乘雖依色、心上立，然與色、心不一不異，如名與聲，無別體，及別種故，言不異；假實蘊等攝別故，言不一，餘十種法皆應知也。又約界、地、漏、無漏、現行、種子，凡夫、內外等諸義，如《別抄》說，八十一卷亦有說也。

The Commentary states: As for "other Buddha-lands", which ones are they? As stated in the Vimalakīrtinirdeśa-sūtra, [some teach] through light, wonderful fragrance, tastes, and so forth—"and so forth" includes tangible objects, mental factors such as volition (cetanā), etc.; upon all of these, the three kinds [of factors], such as names, can be conventionally designated, because these three factors are also subsumed under the unassociated [formations] (viprayukta-saṃskāra). Question: The Hīnayāna does not believe that there are Buddhas in other directions; why use this as proof? Furthermore, how do we know there are Buddhas in other directions? The proof syllogism (anumāna) is: Beyond this trichiliocosm, other directions must also occasionally have Buddhas appearing to teach and transform sentient beings; because there are human and heavenly sentient beings there; just like this land. This proves that light and so forth constitute the Buddha's teaching. The syllogism is: Upon light and so forth, there can also be names and so forth; because they depend on the capacities and desires of sentient beings; just like names and so forth upon this sound. Because names are established in dependence on multiple factors, they are not subsumed under the sense-sphere of sound (śabdāyatana); unmanifest form (avijñapti-rūpa) is established in dependence on multiple factors of initiating physical and vocal actions. Being established in dependence on multiple factors, the life-faculty (jīvitendriya) and so forth serve as faculties for the six sense-spheres, unlike length and so forth; there is a view that unmanifest [form] and the life-faculty are established in dependence on only one factor, yet because they are not of the nature of teaching, they share the same basis and are subsumed under the sense-sphere of phenomena (dharmāyatana). In Sanskrit, it is called vyañjana, which has four meanings: first, a fan; second, marks [of physical excellence]; third, the shape of bodily organs; fourth, flavor—which is salt, because it can reveal the flavor in various things. Flavor is precisely the letter/phoneme (akṣara), as when one speaks of the ingenuity of phrasing and meaning; it is designated vyañjana. Here, the four meanings all share the single meaning of "revealing"; ancient masters called it "flavor". The Abhidharma-samuccaya says: This is also called "revealing" because it can reveal those meanings; because it serves as the support for names and phrases and can reveal meaning. Akṣara means "letter/phoneme", having the sense of being immutable. As the Abhidharma-samuccaya says, pada means "footprint", just as one traces an elephant's footprints to find the elephant; this is called a "phrase" (pada); in principle it should be called a "footprint", because it is the footprint of the meaning, by tracing which one understands the meaning; following the ancient translation, it is called a "phrase"; pāda means "foot". The above has briefly concluded the refutation of the fourteen unassociated [formations] according to the Abhidharmakośa. As explained in the Yogācārabhūmi, fascicles 52, 54, 56, etc., and the Prakaraṇāryavācā, the Pañcaskandhaka, the second fascicle of the Abhidharma-samuccaya, and so forth: although the Mahāyāna establishes them upon form and mind, they are neither identical to nor different from form and mind. Just as name and sound have no separate substantial entity or separate seeds, they are said to be not different; because their subsumption under nominal vs. real aggregates and so forth is distinct, they are said to be not identical. The remaining ten factors should also be understood in this way. Furthermore, regarding their analysis into realms, planes, defiled, undefiled, actual manifestations, seeds, ordinary beings, internal, external, and other meanings, it is as stated in the Biechao; fascicle 81 also explains it.