成唯識論述記 5.183

5.183

The Commentary states: The second part below directly explains the marks of the objective support of this consciousness in its causal and fruitional states. Not having generated the antidote to sever its grasp of self is called 'prior to the transformation of the basis'. It takes only the ālayavijñāna as object, which excludes four classes of persons; this should be distinguished. From the first ground onward, having already transformed the basis and entered the anāsrava mind, it also takes tathatā and all other dharmas as objects. The arhats and the like of the two vehicles take only the vipākavijñāna as object. The Buddhabhūmi-sūtra speaks of realizing the ten kinds of sameness. In the fifth fascicle of that treatise there are three explanations, and this is the doctrine of the third, critical evaluator. The ten kinds of sameness are: 1. sovereign delight in all marks; 2. the conditioned arising of all experience; 3. distancing from disparate marks and non-marks; 4. vast-saving great benevolence; 5. unconditional great compassion; 6. appearing in accordance with what sentient beings enjoy; 7. all sentient beings respectfully receiving what is spoken; 8. the world and quiescent [nirvāṇa] being of a single flavor; 9. suffering and pleasure among all worldly dharmas being of a single flavor; 10. the culmination of cultivating immeasurable merit. They are fully as explained there. Knowing the resolute intentions and inclinations of sentient beings is also as explained there: namely, knowing the differences in resolute intentions and inclinations of sentient beings on the ten grounds, it can manifest the image of the saṃbhogakāya. Since it is granted that it takes all dharmas as its object, why does it say here that it takes that eighth consciousness as object?