成唯識論述記 3.265

3.265

述曰：由自地變，無過失故，器世壞成而亦現有。若爾，聖者於梵宮自地及地獄自地，若諸異生他三千界、欲界等中自地無用，不能持身，變之何益？今此義言，現雖無用，身若往彼，可得持身，故須變作，非謂現身即令得持用，言可持用故。且如聖者設往地獄中，豈亦不得依彼而住，異生設往他方欲界亦得持身，以業同故，以麁細等不是懸隔。若爾，如人見水，鬼見於火，其火外器，人何故不見而名共變耶？答：此文言：

The Commentary states: Because it is transformed by one's own stage, there is no fault, and so as the vessel world undergoes destruction and formation, it continues to exist. If so, for noble ones with respect to the Brahmā palace of their own stage and the hells of their own stage, or for ordinary beings in other three-thousandfold worlds and the desire realm wherein their own stage is useless and cannot sustain the body, what benefit is there in transforming it? Here this doctrine means: although it is presently of no use, if the body were to go there, it could sustain the body; hence it must be transformed and produced. It does not mean that the present body immediately derives sustenance and use from it, but rather that it is said to be 'capable of sustaining and being used.' For example, if a noble one were to go into the hells, could they not also dwell supported by them? If an ordinary being were to go to a desire realm in another direction, it could also sustain the body, because their karma is the same and because their coarse and subtle qualities are not vastly separated. If so, just as humans see water while pretas see fire—that fire being an external vessel—why do humans not see it and yet it is called a shared transformation? In response, this text states: