成唯識論述記 3.293

3.293

述曰：言定等者，等取通力，或借識起，或大願力，或法威力。此通諸識有五種力，若第八變，唯有定、通；或總四力，大願即法力，更無別能故。通力所變，其事云何？變異地身者，如除如來，得有漏通者，身在下界地，起上天眼、耳及大扶根塵時，第八識緣彼為境，即自通力緣異地身。「身」者「通」名，非謂身根。此有幾處謂眼耳色觸，或亦有聲，無文別說起身根者，又無用故；亦無上地起下天眼、耳，以無用故，亦無文故，下欣上可起上，上厭下不起下。通力所變餘地器者，如以通力，馬勝比丘上入色界見梵王等，第八識緣彼身中扶根大等；亦由通力，色界諸天佛前聽法，令此界生見彼身等，能見之者雖未得通，色界天等以通力故，變為色身，令彼得見。下界見者，名由通力，上地見下，佛放豪光至色究竟，令此悉見，類亦應然。又大菩薩以神通力變為五境，令餘地生得見變者可得五塵，雖第八變，其定之力不見第八能變異地之內身文，不由定力引他地身，下界起故。無色界無通，佛邊聽法令他得見，但是定力，亦非是身，以無根故；或亦名身，有積聚故。八地以去及在佛身，通定無差，一念俱起，變為身者，理即不遮其定、通力。若作此解，如上界天見下三災，身在下界，以上天眼等見彼地色等，豈第八亦緣耶？彼既不緣，故知馬勝往色界處，何必此第八即緣彼色等？若相離者，雖見其色，而第八不緣；若近處者，何妨第八亦變？由此故知，天眼、耳境非必有本質，此義應思；違下論文五識疎所緣緣必有之文，應更思審，如《樞要》說：餘地器者，即法處實色，《瑜伽》五十四云：法處所攝勝定果色，彼果彼境是實物有，定心所緣名境，懃求起故即名為果，即通有漏及與無漏，此謂聖者得威德定，變為此色，饒益有情。

The Commentary states: The words "meditative concentration and so forth" include supernormal powers (ṛddhi-bala), or arising by borrowing consciousness, or the power of great vows, or the power of Dharma. These apply across consciousnesses and comprise five kinds of power. If manifested by the eighth consciousness, there are only meditative concentration and supernormal power; or four powers in total, since the great vow is just the power of Dharma, there being no other separate capability. As for what is manifested by supernormal power, what is its state? In manifesting the body of a different sphere: for instance, excluding the Tathāgatas, when one who has attained sāsrava supernormal powers resides in a lower realm and sphere and gives rise to the superior divine eye, divine ear, and great primary elements supporting the indriyas, the eighth consciousness conditions them as its object; that is, by its own supernormal power it conditions the body of a different sphere. "Body" is the name of the "supernormal power," not referring to the body indriya. How many āyatanas are there here? They refer to the eye, ear, visible form, and tangible, or perhaps also sound. There is no separate text stating that one gives rise to the body indriya, and moreover it is useless; nor does a higher sphere give rise to the lower divine eye or ear, because it is useless and because there is no text. One below aspiring to the above can give rise to the higher; one above disgusted with the lower does not give rise to the lower. As for the vessels of other spheres manifested by supernormal power: for example, by supernormal power the monk Aśvajit ascended to the form realm to see the Brahmā King and others, and the eighth consciousness conditioned the primary elements supporting the indriyas within their bodies. Also by supernormal power, devas of the form realm listen to the Dharma before the Buddha, causing beings of this realm to see their bodies and so forth; although the viewers have not attained supernormal powers, the form realm devas and others, by supernormal power, manifest as form bodies, enabling them to see them. When lower realms see [higher ones], it is called being due to supernormal power; when higher spheres see below, the Buddha emits an ūrṇā-ray extending up to Akaniṣṭha, causing all here to see, and by analogy it should also be like this. Furthermore, great bodhisattvas, by the power of supernormal transformations, manifest as five sense objects, causing beings born in other spheres to be able to see that those manifested obtain the five dusts. Although manifested by the eighth consciousness, by the power of meditative concentration one does not see text stating that the eighth can manifest an internal body of a different sphere; it is not by the power of meditative concentration that the body of another sphere is induced to arise in a lower realm. The formless realm lacks supernormal powers; listening to the Dharma beside the Buddha and enabling others to see is merely the power of meditative concentration, and it is also not a body, because it lacks indriyas; or it may also be called a body, because it is an accumulation. From the eighth bhūmi onward and in the Buddha's body, supernormal powers and meditative concentration are non-different, arising together in a single thought-moment; if manifested as a body, the principle does not preclude their power of meditative concentration and supernormal powers. If one makes this interpretation: as when devas of the higher realm see the three calamities below, or residing in a lower sphere, see the visible forms of that sphere with the superior divine eye, etc., does the eighth consciousness also condition them? Since that [consciousness] does not condition them, one knows that when Aśvajit went to the form realm, why must his eighth consciousness have conditioned those forms and so forth? If they are separated, although one sees their form, the eighth consciousness does not condition it; if in close proximity, what prevents the eighth consciousness from also manifesting it? From this, one knows that the objects of the divine eye and ear do not necessarily have an original substance (bimbamātra); this meaning should be deliberated upon. Because it contradicts the later treatise text stating that the distal objective support condition (dūra-ālambanapratyaya) of the five consciousnesses must exist, it should be considered further. As the Shunyao states: the vessels of other spheres are indeed real matter included in the dharmāyatana. Yogācārabhūmi fascicle 54 states: form resulting from supreme meditative concentration subsumed under the dharmāyatana—that result and that object are real existent entities; conditioned by the meditative mind, it is called an object, and because it is induced through diligent seeking, it is called a result; it applies to both sāsrava and anāsrava. This means that when a noble one attains meditative concentration of sovereign majesty, they manifest as this form to benefit sentient beings.