成唯識論述記 3.294

3.294

However, as for the eighth consciousness: First, it takes only sāsrava as its object, not anāsrava, because [it is] like the seeds; even if it takes anāsrava [seeds] as object, [the nimittabhāga] is not similar [to them], its substance is still sāsrava, not similar in appearance as it is with sāsrava [seeds]. Another interpretation is: since with the eye-consciousness and ear-consciousness of the First Dhyāna one perceives colors and sounds of higher stages without difference of bound [realm], the objects known by these three consciousnesses must be bound equally to the First Dhyāna; this meaning should be reflected upon. Another interpretation is: [they are] bound to a different stage, because [what is] transformed through causal condition (hetu-pratyaya) has function. Second, this [transformation of body] occurs in the form realm and also extends to the formless [realm], because holy ones of the formless [realm] also weep tears. Third, does it transform only visible matter and tactile matter, or also the other sense-objects? This extends to the five sense-objects; [fascicle] thirty-seven states: supernormal powers can transform into visible matter, odor, taste, and tactile matter; also in Pure Lands the five sense-objects are transformed; [fascicle] fifty-three states: the samādhi-matter of the formless realm can transform everything; [fascicle] fifty-four states: the matter resulting from superior samādhi has only the appearances of visible color, etc., because the causes for producing odor, etc., are absent there, and also because there is no utility. This refers to ordinary persons of the form realm and to śrāvakas of the formless realm who have attained perfections, who can only produce visible matter, sound, and tactile matter, but cannot produce odor and taste, because there is no special cause from a mind of preparation to bring them about, nor can they make them of utility to oneself or others. But if it is bodhisattvas of the ten grounds and śrāvakas of the form realm who have attained perfections, it is allowed that they produce them; hence the Avataṃsaka and other sūtras say, 'He smelled the fragrance of palaces in the formless realm'; the Lotus Sūtra says: 'At the initial birth and fading away of Ābhāsvara and Śubhakṛtsna, by smelling fragrance he can know it all.' That is, when bodhisattvas and others enter that samādhi, they transform the four [elements] into derivative matter alone, or they also transform the primary elements, as explained at the end of the commentary on the first fascicle of the Abhidharma-samuccaya-bhāṣya, which should be extensively consulted as in fascicle fifty-four. Fifth, but what difference is there between this and the power of samādhi? If it is for sportive display by the two vehicles and ordinary persons, being an indeterminate result of supernormal power, then the mind of transformation can be said to be distinct from that object of samādhi: one is an object of the fundamental, and one is an object of liberation; one is an object of a wholesome mind, and one is an object of an indeterminate mind; thus a distinction is established. If it is the samādhi and supernormal power of bodhisattvas from the eighth ground upward, how do these differ? The power of supernormal power only arises following preparatory reflection, so that the mind induces transformations and the like; whereas the power of samādhi merely arises spontaneously; hence the two are different. Or else, they are differentiated because one is transformed by the fundamental and the other by the result. These, samādhi and supernormal power, are distinguished conceptually; in the Buddha there is no distinction, so both extend to transformation and manifestation. Supernormal power can induce both sense faculties and sense-objects, whereas samādhi does not; it produces only sense-objects. Sixth, furthermore, relying on supernormal power, does one transform sense faculties and so forth? Fascicle ninety-eight states: it does not transform four things: (1) sense faculties; (2) mind; (3) mental factors; (4) karmic fruition. Even if it transforms them, they are semblances and not real, as explained in two interpretations below in the tenth [fascicle]. As for transforming bodies and vessels of a different stage by the power of samādhi, this refers to what fascicle fifty-four of the Yogācārabhūmi says: devas of the form and formless [realms] transform bodies into ten thousand kotis, standing together on the tip of a hair; this is the equanimous mind; since the formless [realm] lacks supernormal power, this is solely the power of samādhi; it is also said to exist in the form realm, also causing them to see one another. As for transforming bodies and vessels of a different stage: the Avataṃsaka-sūtra says, 'The bodhisattva's nose faculty smelled the fragrance of palaces in the formless realm'; the Āgamas say, 'When Śāriputra entered nirvāṇa, the devas of the form and formless [realms] let fall tears in the sky like fine spring rain'; and 'When Pajāpatī entered nirvāṇa, the devas of the form and formless [realms] stood beside the Buddha'; and among real matter, what is the object of samādhi is that the devas of the form and formless [realms] all manifest bodies, realms, etc., by the power of supernormal power. What fault is there in this? Because the Yogācārabhūmi-śāstra only states that supernormal power relies on dhyāna, the manifestation of matter in the formless [realm] is produced solely by samādhi; because wisdom is not balanced, there is no supernormal power. The transformation of matter in the formless realm has already been analyzed above, and should be understood as in the Yogācārabhūmi, fascicle fifty-four, etc., and the Buddhabhūmi[-śāstra]. Are the transformed objects and bodies continuous, or intermittent?