成唯識論掌中樞要 1.199

1.199

其上天眼、耳見、聞下色、聲，不託本質，如第七卷解。第八得自相，見、相異界攝。五識得自相，應許別界收。不許別界者，云何名得自相？第七卷解不許。今解云：「許異界」，無失。先解得處自相義，今解得事自相。勝定果色大種造不？如《對法》第一末疏雖有五文說造不同，說先變為大種，後造色生，並同繫等文者。有義此說依欲、色二界地定果色，以有所依身故；無色界定果色從本質大種造，定中無大種，無所依身故。

As for the visual and auditory faculties of superior heavens seeing and hearing lower forms and sounds without relying on an archetype, this is as explained in Fascicle 7. The eighth [consciousness] apprehends its own marks, and the seeing and object divisions are subsumed under different realms. The five consciousnesses apprehend their own marks, and should be permitted to be contained in different realms. If not permitted to be in different realms, how could they be called apprehending their own marks? The explanation in Fascicle 7 does not permit this. The present explanation states: "permitting different realms" incurs no fault. The former explained the meaning of apprehending the mark of the sense-field (āyatana), whereas the present explains apprehending the mark of the factual entity (vastu). Are forms resulting from superior concentration produced by primary elements? Although in the commentary at the end of the first fascicle of the Abhidharma there are five texts stating differing views on their production—saying that they first transform into primary elements, after which derivative forms are produced, and that they belong to the same realm—one opinion is that this refers to forms resulting from concentration in the desire and form realms, because they have a physical support body; forms resulting from concentration in the formless realm are produced from archetypal primary elements, because there are no primary elements in [formless] concentration and there is no physical support body.