成唯識論述記 5.16

5.16

The Commentary states: Overturning the first stage—here there are two explanations. According to the incorrect view, it is because in the first bhūmi one is also able to transform the five vijñānas. If one takes the correct view, this stage is from the eighth bhūmi onward, where one is capable in all respects of operating spontaneously; here, because one can also obtain the mutual functioning of the five sāsrava sense faculties, and the anāsrava excellence does not belong to the preceding stages. However, because this raises what is superior, it speaks of the Tathāgatas. Next, the word "and so forth" is intended to subsume others: only great bodhisattvas can begin to do so, while others cannot. That is to say, the World-Honoured Buddhas have mastery over objects: their transformations are all accomplished; they hear sounds with the eye, and their sense faculties function mutually. Without needing discrimination, they constantly cognize this; hence it is called "spontaneous." There are no further doubts or hesitations; hence it is said to be "determinate." With nothing left unknown, there is no searching; they constantly and determinately cognize. Why should the groups of these five vijñānas not be continuous? The first and third fascicles and so forth of the Yogācārabhūmi say: if one is not determinate regarding this, an intention to search arises in the mind after the five vijñānas, because it was not previously determined; the Buddhas have already determined beforehand, and therefore have no searching. That treatise also says: the preceding three minds are indeterminate, but the minds of the Buddhas are wholesome and therefore lack searching; also, the Buddhas should lack the abrupt mind. If, based on the arrival of the object at this time, one hypothetically speaks of it as existing because this object is now seen for the first time—if all has already been seen and thus lacks searching, having already been seen completely it lacks the abrupt mind. Then at the time of the Buddhas' abrupt mind, it is also called determinate, also called defiled or pure, and also called outflowing, possessing the four meanings at one time. However, there are only three: regarding the objects of other people there is something unknown, and therefore their minds proceed before and after; the Buddhas are not like this, for it is not the case that they are first indeterminate and only later determinate. Therefore, to clarify the five minds: in the stage of mastery, one overturns the first stage of non-mastery; the five may be interrupted [in ordinary beings], but in the Buddhas they are continuous. The above was entirely an objection confronting principle with concrete cases. Next it should further be stated that, not being a flaw of the initial [moment], after the outflowing mind they can also be continuous.