成唯識論述記 5.183

5.183

述曰：自下第二，正解因果識所緣相，未起對治斷其我執，名未轉依。唯緣藏識，即除四人，此應分別。初地已去，既轉依已，入無漏心，亦緣真如及餘一切法。二乘無學等，唯緣異熟識，《佛地經》說證得十種平等性故。彼論第五乃有三說，此第三評家義。十種平等者：一、諸相增上喜愛；二、一切領受緣起；三、遠離異相非相；四、弘濟大慈；五、無待大悲；六、隨諸有情所樂示現；七、一切有情敬受所說；八、世間寂靜皆同一味；九、世間諸法苦樂一味；十、修殖無量功德究竟。廣如彼說。知諸有情勝解等，亦如彼解，即知十地有情勝解意樂差別，能現受用身之影像。既許通緣一切法者，何故此言緣彼第八？

The Commentary states: The second part below directly explains the marks of the objective support of this consciousness in its causal and fruitional states. Not having generated the antidote to sever its grasp of self is called 'prior to the transformation of the basis'. It takes only the ālayavijñāna as object, which excludes four classes of persons; this should be distinguished. From the first ground onward, having already transformed the basis and entered the anāsrava mind, it also takes tathatā and all other dharmas as objects. The arhats and the like of the two vehicles take only the vipākavijñāna as object. The Buddhabhūmi-sūtra speaks of realizing the ten kinds of sameness. In the fifth fascicle of that treatise there are three explanations, and this is the doctrine of the third, critical evaluator. The ten kinds of sameness are: 1. sovereign delight in all marks; 2. the conditioned arising of all experience; 3. distancing from disparate marks and non-marks; 4. vast-saving great benevolence; 5. unconditional great compassion; 6. appearing in accordance with what sentient beings enjoy; 7. all sentient beings respectfully receiving what is spoken; 8. the world and quiescent [nirvāṇa] being of a single flavor; 9. suffering and pleasure among all worldly dharmas being of a single flavor; 10. the culmination of cultivating immeasurable merit. They are fully as explained there. Knowing the resolute intentions and inclinations of sentient beings is also as explained there: namely, knowing the differences in resolute intentions and inclinations of sentient beings on the ten grounds, it can manifest the image of the saṃbhogakāya. Since it is granted that it takes all dharmas as its object, why does it say here that it takes that eighth consciousness as object?