成唯識論述記 5.761

5.761

述曰：《佛地論》第六廣解此義。三業化合有十種，其四記等亦如彼說。決擇心行，即八萬四千法門，意業化也。四記亦爾。《佛地經》說，身化有三：一、現神通化；二、現受生化；三、現業果化。語化亦三：一、慶慰語化；二、方便語化；三、辨揚語化。意化有四：一、決擇意化；二、造作意化；三、發起意化；四、領受意化。此中所說決擇有情心行差別，初意化也。《賢劫經》第二卷說，最初修習法波羅蜜多，乃至最後分布佛體波羅蜜多，三百五十，一一皆具六到彼岸，如是總有二千一百。對治貪、嗔、癡，及等分有情心行，八千四百，除四大種，及六無義所生過失，十轉合數八萬四千。領受化中作四記等，謂一向記、分別記、返問記、應置記。此中復有人法不同，如《別抄》中當廣分別。其身化中，《佛地經》說現業果化現根心等；然《瑜伽》說四事不可化：一根；二心；三心所；四業果，與彼相違，准下第十說不化心。依二乘等說，業果等亦爾。故知在佛通能化之，又佛化之無實勝用，故名不化。似化亦得，由智境遍故有此能。問：此本頌文雖明唯識，但說見分，然見依根起，相猶見生。何故本文不辨根、境？

[The Commentary states:] Fascicle six of the Buddhabhūmi-śāstra broadly explains this meaning. The transformations of the three actions together comprise ten kinds, and its four declarations and so forth are also as explained there. Decisively resolving the mental conduct [of sentient beings] refers to the eighty-four thousand Dharma-doors, which is the transformation of mental action. The four declarations are likewise. The Buddhabhūmi-sūtra states that bodily transformations are three: first, transforming by displaying supernormal powers; second, transforming by displaying reception of birth; third, transforming by displaying karmic fruits. Verbal transformations are also three: first, transforming by words of rejoicing and comfort; second, transforming by words of expedient means; third, transforming by words of analysis and proclamation. Mental transformations are four: first, transforming through decisive resolution; second, transforming through contrivance; third, transforming through initiation; fourth, transforming through reception. What is mentioned here—decisively resolving the distinctions of mental conduct of sentient beings—is the first mental transformation. The second fascicle of the Bhadrakalpika-sūtra says that from the initial practice of the Dharma-pāramitā up to the final pāramitā of distributing the Buddha's body, there are three hundred and fifty, each possessing the six pāramitās, thus making two thousand one hundred in total. Antidoting the mental conduct of sentient beings driven by greed, anger, delusion, and their equal proportion constitutes eight thousand four hundred; eliminating the faults born from the four great elements and the six pointless things, multiplied by ten turns, makes the number eighty-four thousand. Making the four declarations within the transformation through reception refers to the categorical declaration, the analytical declaration, the counter-interrogative declaration, and the dismissive declaration. Herein there are further distinctions between persons and dharmas, which will be analyzed at length in the Biechao. Regarding bodily transformation, the Buddhabhūmi-sūtra says that displaying karmic fruit transformation manifests faculties, minds, and so forth; yet the Yogācāra-bhūmi says that four things cannot be transformed: first, faculties; second, mind; third, mental factors; fourth, karmic fruits, which contradicts that. Following the tenth fascicle below, which states that mind is not transformed, it is spoken based on the two vehicles and the like; karmic fruits and so forth are likewise. Therefore, one knows that in the Buddha they can universally be transformed; or, when a Buddha transforms them, they lack real, superior functioning, and so are said not to be transformed. Being an apparent transformation is also acceptable; because wisdom's realm is all-pervading, it has this capacity. Question: Although the root verse text explains vijñapti-mātra, it mentions only the darśanabhāga; but seeing arises based on faculties, and the nimitta is produced as if from seeing. Why does the root text not distinguish faculties and objects?