成唯識論述記 8.603

8.603

此文不及四卷經者，今會之者，初、二、三、四、五地，皆應名得三昧樂等意生身，但以初、二地中未得定自在故，略而不說。得定自在，於此生死有勝能故，故彼經云：「自心寂靜行種種行，大海心波轉識之相三摩跋提樂，名意識生，以見自心境界故，如實知有無相故，名初意生身相。」三、四、五地中於定自在皆平等故，第六、七地亦得如實覺知諸法相意生身，六地無相觀多，七地雖得此無相觀，然未能無加行，故不如第八地。今從勝處論，但言第八地是第二意生身，故彼經言：「謂觀察覺了，得諸法無相如幻等法悉無所有，身心轉變，得如幻三昧及餘無量三摩跋提樂門，無量相力自在神通。」乃至是名第二意生身，種類俱生無作行意生身，謂第九、十地唯行無相，亦無功用，於事及理皆唯內證，故彼經云：「謂自內證一切諸法，如實樂相法相樂故。」此中三名，雖諸地已得，然據增勝地語，非於餘地分不得此。然《勝鬘》及此中約通三乘決定受變易生死者語；《楞伽》約直往菩薩通定、不定受變易生死增勝位語。又解直往者八地方得，此說迂會者，雖地前已得，且說勝者故，彼二種三種意生身，名位有異，亦不相違。

As for why this text does not match the four-fascicle sūtra, reconciling them now: the first, second, third, fourth, and fifth stages should all be named as attaining the mind-made body of the enjoyment of samādhi and so forth, but because in the first and second stages one has not yet attained mastery in concentration, it is omitted and not mentioned. When one attains mastery in concentration, one has superior capacity with respect to this saṃsāra; hence that sūtra says: 'One's own mind being tranquil, practicing diverse practices, the joy of the samāpatti of the marks of the transforming consciousnesses like waves upon the great ocean of mind is called born of mental consciousness; because of seeing the realm of one's own mind, knowing truly the marks of existence and non-existence, it is called the characteristic of the first mind-made body.' In the third, fourth, and fifth stages, one's mastery over concentration is equal in all. In the sixth and seventh stages, one also attains the mind-made body of knowing the marks of dharmas as they truly are; in the sixth stage, signless contemplation is frequent, and although in the seventh stage one attains this signless contemplation, one is not yet able to be without application of effort, and thus is not equal to the eighth stage. Discussing it now in terms of the superior point, it only states that the eighth stage is the second mind-made body. Hence that sūtra states: 'Namely, observing and comprehending, one attains the signlessness of all dharmas, that dharmas such as illusions and the like are completely non-existent; body and mind transform, and one attains the illusion-like samādhi and immeasurable other gates of samāpatti bliss, with immeasurable marks, powers, mastery, and spiritual penetrations,' down to, 'this is called the second mind-made body.' The mind-made body of congenital equal nature and uncreated action refers to the ninth and tenth stages: practicing solely without signs and also without effort, with respect to both phenomena and principle one only internally realizes them. Hence that sūtra says: 'Namely, internally realizing all dharmas, because of the mark of joy as it truly is, the joy of the marks of dharmas.' Although these three names have already been attained in the various stages, they are spoken of on the basis of the stages where they are predominantly superior; it is not that they are not attained in part in the other stages. However, the Śrīmālā and this text speak generally in terms of those among the three vehicles who definitively undergo transformation saṃsāra; the Laṅkāvatāra speaks in terms of direct-progress bodhisattvas, covering both definitive and non-definitive undergoing of transformation saṃsāra, based on their predominantly superior positions. Another explanation is that direct-progress ones only attain it in the eighth stage; this explanation refers to circuitous progressors, who although having attained it prior to the stages, are spoken of tentatively in terms of the superior. Therefore, that these two texts have differences in names and stages for the three kinds of mind-made bodies also does not conflict.