成唯識論述記 7.704

7.704

述曰：同境明識不依闇昧之別根故，此中譬喻如在餘位，極成眼等根。應立量云：有漏五根，不發無漏識，有漏色根故，如餘因位。若准前師，十地之中得無漏五識，八地已去得變易生死，於理無違，隨其所應從何界後引生無漏五識，初起雖必在欲界，後起亦通色界。若第二師，十地之中無無漏五識，異生成佛必是色界第八識後引生無漏。八地已去菩薩，便無鼻、舌識，以所依根是色界繫，不可下界識依上界根。雖知下三識得依上地根，無有下界識依上界色根者，故鼻、舌識八地已去便無，由是應言，八地等菩薩諸根互用，三識中聞香等或二根處身根聞香等，於理無違。又解，二識依上界根亦無有妨，如下地三識繫雖有別，仍別地依，二識亦爾。諸論但依一切異生，二乘、七地以前菩薩多分為論，不言下二識依上界根，何妨定有？雖有此解，由如是義，前師解妨，然生無漏隨何界身後即彼引生，若約後師二界皆得初起，二乘等或在欲界後，異生成佛唯在色後，善、無記性多唯善性，有通無記，此合八識入十二心為無間緣，第六意識三界三性心相生無間，如別處說。

The Commentary states: Because a lucid consciousness having an identical object does not depend upon a separate faculty that is dark and obscure. The example here is like the generally recognized eye and other faculties in other states. One should formulate an inference as follows: 'Tainted five faculties do not give rise to untainted consciousness; because they are tainted physical faculties; like in other causal states.' If according to the first master, one attains the untainted five consciousnesses within the ten stages, and from the eighth stage onwards attains transformationally produced birth-and-death (pariṇāmikī-cyuti), there is no logical contradiction. In accordance with what is appropriate, following [the body of] whatever realm, the untainted five consciousnesses are induced. Although their initial arising must be in the desire realm, subsequent arisings also extend to the form realm. If according to the second master, there are no untainted five consciousnesses within the ten stages; an ordinary person becoming a Buddha must be in the form realm, where following the eighth consciousness [the untainted consciousnesses] are induced. Bodhisattvas from the eighth stage onwards lack the nose and tongue consciousnesses, because the faculties upon which they depend are bound to the form realm, and it is impossible for a lower-realm consciousness to rely upon a higher-realm faculty. Although it is known that the lower three consciousnesses can rely on faculties of a higher ground, there is no case where a lower-realm consciousness relies upon a higher-realm physical faculty. Therefore, the nose and tongue consciousnesses are absent from the eighth stage onward. On this basis, one should say that bodhisattvas on the eighth stage and beyond have mutual functioning of the faculties (indriyasaṃbheda): smelling fragrances among the three consciousnesses, or the body faculty at the site of the two faculties smelling fragrances, and so forth—there is no logical contradiction. Another interpretation is: there is also no obstacle to the two consciousnesses relying on higher-realm faculties. Just as the three lower-ground consciousnesses, despite differences in realm-bond, still rely on a different ground, the same applies to these two consciousnesses. The treatises merely argue from the perspective of the majority of ordinary persons, the two vehicles, and bodhisattvas before the seventh stage, without stating that the two lower consciousnesses rely on higher-realm faculties; what prevents this from necessarily existing? Although there is this interpretation, by virtue of such reasoning, the former master resolves the objection: however, when generating the untainted, following whatever realm's body, it is induced immediately after that realm. According to the latter master, both realms allow for initial arising: for the two vehicles and so on, it may be after the desire realm; for an ordinary person becoming a Buddha, it is solely after the form realm. Regarding wholesome and indeterminate natures: mostly they are solely of wholesome nature, but some extend to indeterminate. Combining the eight consciousnesses into twelve minds as equal-and-immediate conditions, the sixth mental consciousness engenders and is engendered without interval among the minds of the three realms and three natures, as explained elsewhere.