成唯識論述記 7.704

7.704

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.