成唯識論述記 5.757

5.757

述曰：下料簡也。隨境立名，意名可爾。然前五識依五色根未自在說，《薩遮尼乾子經》是此論證，《正法念經》違此應會。蛇眼聞聲是正量部，非大乘義。大乘不然，故不違也。若得自在，根互用故，何名自在？如《佛地論》轉五識時，總有二解：或從初地即名自在，無漏五識現在前故；或成佛時成所作識，彼方起故。然有別義，入地菩薩無漏五識雖不現前，得後得智引生五識，於淨土等中現神變事。何妨五識一一通緣一切異境界，不思議力所引生故。或有別義，七地已前由有煩惱現行不絕，未殊勝故，不名自在；入八地已去煩惱不行，純無漏起，引生五識可得互緣，方名自在。

[The Commentary states:] The following is an analysis. Naming them according to their objects is indeed acceptable for the mind's designation. However, the preceding five consciousnesses relying on the five material faculties is spoken of when mastery has not yet been attained. The Satyaka-nirgrantha-sūtra is the proof for this treatise; the Saddharmasmṛtyupasthāna-sūtra contradicts this and should be reconciled. That a snake's eye hears sounds belongs to the Saṃmatīya school and is not a Mahāyāna teaching. Mahāyāna is not like that, so there is no contradiction. If one has attained mastery, because the faculties function interchangeably—what is called mastery? As the Buddhabhūmi-śāstra states when explaining the transformation of the five consciousnesses, there are two explanations in all: either it is called mastery from the first stage (bhūmi) onward, because the uncontaminated five consciousnesses are present before one; or it is when Buddhahood is attained and the kṛtyānuṣṭhāna-jñāna (action-accomplishing consciousness) arises, for only then does it arise. Yet there is another explanation: although the uncontaminated five consciousnesses of a bodhisattva who has entered the stages do not manifest before him, he attains pṛṣṭhalabdha-jñāna, which induces the five consciousnesses to manifest spiritual transformations in the pure lands and elsewhere. What is there to prevent each of the five consciousnesses from universally cognizing all different object-domains, because they are induced by inconceivable power? Or there is another explanation: before the seventh stage, because afflictions continue to manifest without interruption and are not yet supreme, this is not called mastery; from entering the eighth stage onward, afflictions no longer operate, and pure uncontaminated [dharmas] arise, inducing the five consciousnesses to be able to mutually cognize [any object], which is only then called mastery.