成唯識論述記 7.674

7.674

述曰：一切異生，即頓悟人得成佛者，定色界後後報利益，摩醯首羅智處生故，以色界中無二乘迴心者。《瑜伽》第八十云：變易生死所留生身，即於此洲故也，彼無佛等可教化故，發心留身唯在欲界，必生自在宮。唯異生色界後也，有學等迴心但於欲界等地，隨多少生死盡，即受變易生，後往自在宮成佛，不往彼生故，其諸異生無欲界身受變易生死，變易生死不可死已更生大自在宮故。至第八地身要生第四禪，得勝身已方受殊勝變易身故。「大自在宮」者，謂淨居上有實淨土，即自受用身初於彼起證，是第十地菩薩宮。舊言摩醯首羅，今應言莫醯伊濕伐羅，即大自在也。此出《花嚴經》、《十地經》第十二卷，摩醯首羅智處生也。《解深密》、《瑜伽》七十八、九、《對法》第六、《顯揚》第二、《瑜伽》第四等中有大自在宮文，此唯他受用土。十地菩薩報身往彼，然由異熟同一地故，論說為生，據實受變易，在下三天處，未得生淨土，今往故名生。《瑜伽》第四說：「超過淨居大自在住處，第十地菩薩極熏修故，得生其中故，既成佛已，身充法界。」

The Commentary states: All ordinary beings—that is, persons of sudden awakening who attain Buddhahood—are definitively after the form realm, because of the benefit of the subsequent retribution, being born in the Maheśvara Abode of Wisdom; for in the form realm there are no followers of the two vehicles who turn their minds. Chapter eighty of the Yogācārabhūmi says: The physical bodies retained for transformation-death are right in this continent; because there are no Buddhas and so forth there to teach and transform, the resolving of the mind and retaining of the body occurs only in the desire realm, and they are certain to be born in the Sovereign Palace. It is only ordinary beings who are after the form realm. Those with training and so forth who turn their minds merely end their many or few births and deaths in stages such as the desire realm, then receive transformation-body, and later proceed to the Sovereign Palace to attain Buddhahood; they do not go there to be born, because ordinary beings have no desire realm body to undergo transformation-death, and with transformation-death one cannot, having died, be born again in the Great Sovereign Palace. When reaching the body of the eighth bhūmi, one must be born in the fourth dhyāna, and having attained a superior body, one only then undergoes the superior transformation-body. 'Great Sovereign Palace' means that above the Śuddhāvāsa there is a real pure land; that is where the sambhogakāya first arises and attains awakening, and it is the palace of tenth-bhūmi bodhisattvas. Formerly it was called Maheśvara; now it should be called Mo-xi-yi-shi-fa-luo, which is 'Great Sovereign' (Maheśvara). This comes from the Avataṃsaka-sūtra and chapter twelve of the Daśabhūmika-sūtra: 'born in the Maheśvara Abode of Wisdom'. In the Saṃdhinirmocana-sūtra, chapters seventy-eight, seventy-nine, and four of the Yogācārabhūmi, fascicle six of the Abhidharma-samuccaya-bhāṣya, and fascicle two of the Prakaraṇāryavācā, there are texts on the Great Sovereign Palace; this is exclusively the other-enjoyment land. Tenth-bhūmi bodhisattvas go there in their retribution body; however, because their vipāka belongs to the same stage, the treatise describes it as being 'born'. In reality, when undergoing transformation-body, one is in the lower three heavenly abodes and has not yet been born in the pure land, so going there now is named being 'born'. Chapter four of the Yogācārabhūmi says: 'Transcending the Śuddhāvāsa is the Great Sovereign Abode; because tenth-bhūmi bodhisattvas cultivate to the utmost, they are able to be born therein, and having attained Buddhahood, their body fills the Dharmadhātu.'