成唯識論述記 5.16

5.16

述曰：翻第一位，此有二說：不正義者，初地亦得轉五識故；若正義者，此位即在八地以去皆能任運，此於有漏五根亦能得互用故，無漏殊勝非前位故，然此舉勝故說如來。次致等言意攝餘者，諸大菩薩方始能然，餘不可爾，謂佛世尊於境自在，轉變皆成，以眼聞聲，諸根互用。不假分別恒緣於此，故名「任運」；更無疑慮，故言「決定」；無所未知，即無尋求，恒決定緣。此五識身何不相續？《瑜伽》第一、第三等說：若於此不決定，五識之後起意尋求心，為先未決故；諸佛先決，故無尋求。彼論復言：前三心是無記，諸佛心善故無尋求，亦應諸佛無率爾心。若以此時境至為論假說有者，以於此境今初見故；若皆已見故無尋求，已曾見竟無率爾心，即諸佛率爾心時亦名決定，亦名染淨，亦名等流，於一時中具四義故。然但有三，餘人之境有所未知，故心前後；佛則不爾，非此未定後方定，故顯五心者，謂自在位即翻第一未自在位，五可間斷，佛即相續。已前總是以事望理難，次當更說，為非初過等流心後亦得相續。

The Commentary states: Overturning the first stage—here there are two explanations. According to the incorrect view, it is because in the first bhūmi one is also able to transform the five vijñānas. If one takes the correct view, this stage is from the eighth bhūmi onward, where one is capable in all respects of operating spontaneously; here, because one can also obtain the mutual functioning of the five sāsrava sense faculties, and the anāsrava excellence does not belong to the preceding stages. However, because this raises what is superior, it speaks of the Tathāgatas. Next, the word "and so forth" is intended to subsume others: only great bodhisattvas can begin to do so, while others cannot. That is to say, the World-Honoured Buddhas have mastery over objects: their transformations are all accomplished; they hear sounds with the eye, and their sense faculties function mutually. Without needing discrimination, they constantly cognize this; hence it is called "spontaneous." There are no further doubts or hesitations; hence it is said to be "determinate." With nothing left unknown, there is no searching; they constantly and determinately cognize. Why should the groups of these five vijñānas not be continuous? The first and third fascicles and so forth of the Yogācārabhūmi say: if one is not determinate regarding this, an intention to search arises in the mind after the five vijñānas, because it was not previously determined; the Buddhas have already determined beforehand, and therefore have no searching. That treatise also says: the preceding three minds are indeterminate, but the minds of the Buddhas are wholesome and therefore lack searching; also, the Buddhas should lack the abrupt mind. If, based on the arrival of the object at this time, one hypothetically speaks of it as existing because this object is now seen for the first time—if all has already been seen and thus lacks searching, having already been seen completely it lacks the abrupt mind. Then at the time of the Buddhas' abrupt mind, it is also called determinate, also called defiled or pure, and also called outflowing, possessing the four meanings at one time. However, there are only three: regarding the objects of other people there is something unknown, and therefore their minds proceed before and after; the Buddhas are not like this, for it is not the case that they are first indeterminate and only later determinate. Therefore, to clarify the five minds: in the stage of mastery, one overturns the first stage of non-mastery; the five may be interrupted [in ordinary beings], but in the Buddhas they are continuous. The above was entirely an objection confronting principle with concrete cases. Next it should further be stated that, not being a flaw of the initial [moment], after the outflowing mind they can also be continuous.