成唯識論述記 3.294

3.294

然第八識，一、唯緣有漏，不緣無漏，如種子故，雖緣無漏，遂不相似，體仍有漏，非如有漏形狀相似。又解以初禪眼、耳識，見上地色等，不異繫故，由此三識所知必同初禪繫，此義應思。又解異地繫，因緣變有用故。二、此在色界亦通無色，無色聖者亦雨淚故。三、唯變色、觸，亦變餘塵，此通五塵，三十七說：通能變為色香味觸，又淨土中變五塵故；五十三說：無色界定色能變一切故；五十四說：勝定果色唯有顯色等相，以彼香等生因闕故，又無用故。此約色界異生及無色界波羅蜜多聲聞，唯能起色聲觸，不能起香味，以無加行心因別起，亦不能令自他有用故。若十地菩薩及色界波羅蜜聲聞，即許起之，故《華嚴》等云「聞無色界宮殿之香」，《法華》云：光音及遍淨初生及退沒，聞香悉能知，即菩薩等入彼定變四為唯造色，亦變大種，如《對法》第一卷疏末解，應廣如彼五十四解。五、然與定力何差別？二乘、異生若為嬉戲，通果無記，即變化心可說與彼定境為異，一根本境，一解脫境；一善心境，一無記境，故成差別。若八地已去菩薩定之與通，此亦何異？通力由先加行思惟方乃得生，故心引起變化事等；定力但是任運生故，故二別也。或是根本及果所變，故成別也。此定及通，義分為別，在佛無別故，皆通變及化。通可引起根之與塵，定即不爾，唯起於塵。六、又依神通變根等不？九十八說：不變四事，一、根；二、心；三、心所；四、業果。設復變作，似而非真，如下第十自有二解。由定力變異身、器者，謂即《瑜伽》五十四說：色、無色天變身萬億，共立毛端，是平等心，無色既無通，即唯是定力；色界亦說有，亦令互相見故。變異地身及器者，《華嚴經》云：「菩薩鼻根聞無色界宮殿之香」，《阿含經》云：「舍利弗入涅槃時，色、無色天空中淚下如春細雨」；「波闍波提入涅槃時，色、無色天佛邊側立」，及實色中定境者，是色、無色天皆由通力現身境等。此有何過？以《瑜伽論》但說通依靜慮，無色現色但定所生，以惠不均，故無通也。無色界變色，已如前辨，應如《瑜伽》五十四等及《佛地》解。所變境、身為相續，為間斷？

However, as for the eighth consciousness: First, it takes only sāsrava as its object, not anāsrava, because [it is] like the seeds; even if it takes anāsrava [seeds] as object, [the nimittabhāga] is not similar [to them], its substance is still sāsrava, not similar in appearance as it is with sāsrava [seeds]. Another interpretation is: since with the eye-consciousness and ear-consciousness of the First Dhyāna one perceives colors and sounds of higher stages without difference of bound [realm], the objects known by these three consciousnesses must be bound equally to the First Dhyāna; this meaning should be reflected upon. Another interpretation is: [they are] bound to a different stage, because [what is] transformed through causal condition (hetu-pratyaya) has function. Second, this [transformation of body] occurs in the form realm and also extends to the formless [realm], because holy ones of the formless [realm] also weep tears. Third, does it transform only visible matter and tactile matter, or also the other sense-objects? This extends to the five sense-objects; [fascicle] thirty-seven states: supernormal powers can transform into visible matter, odor, taste, and tactile matter; also in Pure Lands the five sense-objects are transformed; [fascicle] fifty-three states: the samādhi-matter of the formless realm can transform everything; [fascicle] fifty-four states: the matter resulting from superior samādhi has only the appearances of visible color, etc., because the causes for producing odor, etc., are absent there, and also because there is no utility. This refers to ordinary persons of the form realm and to śrāvakas of the formless realm who have attained perfections, who can only produce visible matter, sound, and tactile matter, but cannot produce odor and taste, because there is no special cause from a mind of preparation to bring them about, nor can they make them of utility to oneself or others. But if it is bodhisattvas of the ten grounds and śrāvakas of the form realm who have attained perfections, it is allowed that they produce them; hence the Avataṃsaka and other sūtras say, 'He smelled the fragrance of palaces in the formless realm'; the Lotus Sūtra says: 'At the initial birth and fading away of Ābhāsvara and Śubhakṛtsna, by smelling fragrance he can know it all.' That is, when bodhisattvas and others enter that samādhi, they transform the four [elements] into derivative matter alone, or they also transform the primary elements, as explained at the end of the commentary on the first fascicle of the Abhidharma-samuccaya-bhāṣya, which should be extensively consulted as in fascicle fifty-four. Fifth, but what difference is there between this and the power of samādhi? If it is for sportive display by the two vehicles and ordinary persons, being an indeterminate result of supernormal power, then the mind of transformation can be said to be distinct from that object of samādhi: one is an object of the fundamental, and one is an object of liberation; one is an object of a wholesome mind, and one is an object of an indeterminate mind; thus a distinction is established. If it is the samādhi and supernormal power of bodhisattvas from the eighth ground upward, how do these differ? The power of supernormal power only arises following preparatory reflection, so that the mind induces transformations and the like; whereas the power of samādhi merely arises spontaneously; hence the two are different. Or else, they are differentiated because one is transformed by the fundamental and the other by the result. These, samādhi and supernormal power, are distinguished conceptually; in the Buddha there is no distinction, so both extend to transformation and manifestation. Supernormal power can induce both sense faculties and sense-objects, whereas samādhi does not; it produces only sense-objects. Sixth, furthermore, relying on supernormal power, does one transform sense faculties and so forth? Fascicle ninety-eight states: it does not transform four things: (1) sense faculties; (2) mind; (3) mental factors; (4) karmic fruition. Even if it transforms them, they are semblances and not real, as explained in two interpretations below in the tenth [fascicle]. As for transforming bodies and vessels of a different stage by the power of samādhi, this refers to what fascicle fifty-four of the Yogācārabhūmi says: devas of the form and formless [realms] transform bodies into ten thousand kotis, standing together on the tip of a hair; this is the equanimous mind; since the formless [realm] lacks supernormal power, this is solely the power of samādhi; it is also said to exist in the form realm, also causing them to see one another. As for transforming bodies and vessels of a different stage: the Avataṃsaka-sūtra says, 'The bodhisattva's nose faculty smelled the fragrance of palaces in the formless realm'; the Āgamas say, 'When Śāriputra entered nirvāṇa, the devas of the form and formless [realms] let fall tears in the sky like fine spring rain'; and 'When Pajāpatī entered nirvāṇa, the devas of the form and formless [realms] stood beside the Buddha'; and among real matter, what is the object of samādhi is that the devas of the form and formless [realms] all manifest bodies, realms, etc., by the power of supernormal power. What fault is there in this? Because the Yogācārabhūmi-śāstra only states that supernormal power relies on dhyāna, the manifestation of matter in the formless [realm] is produced solely by samādhi; because wisdom is not balanced, there is no supernormal power. The transformation of matter in the formless realm has already been analyzed above, and should be understood as in the Yogācārabhūmi, fascicle fifty-four, etc., and the Buddhabhūmi[-śāstra]. Are the transformed objects and bodies continuous, or intermittent?