成唯識論述記 4.339

4.339

述曰：下簡言濫。論中意言，顯六轉識皆無一類、能遍、相續自內能執有色根身。既六轉識不能執受，即唯異熟第八能執。此言非顯唯異熟心方能執受，勿諸佛色身亦無執受故；佛善第八亦能執故。謂前二因但義差別，即一類攝盡。一類異熟無記，即雙攝盡，故今說三。又前二因簡本識、轉識同異，後三因中明七轉識不能遍執受內有根身，却明執內有漏色身唯異熟識。非顯能執識唯異熟心，佛能執心為不定故。

The Commentary states: Below clarifies ambiguities in expression. The treatise's intended meaning is to show that the six transforming consciousnesses all lack the ability internally to appropriate the material body with sense faculties in a manner that is of one continuous nature, all-pervading, and continuous. Since the six transforming consciousnesses cannot appropriate, only the retribution eighth consciousness can appropriate. This statement does not mean to show that only a retribution mind is capable of appropriation, lest the material bodies of all Buddhas would also lack appropriation; for the Buddha's wholesome eighth consciousness is also capable of appropriating. The first two reasons merely differ in aspect, but are completely encompassed by "of one continuous nature". "Of one continuous nature of retribution-indeterminate" fully encompasses both; hence three [characteristics] are mentioned now. Moreover, the first two reasons distinguish the similarities and differences between the root consciousness and the transforming consciousnesses, whereas the latter three reasons explain that the seven transforming consciousnesses cannot all-pervadingly appropriate the internal body with faculties, thereby establishing that what appropriates the internal tainted material body is only the retribution consciousness. It does not show that the consciousness capable of appropriation is exclusively a retribution mind, because the Buddha's mind capable of appropriation is an exception.