成唯識論掌中樞要 1.200

1.200

「定等有界、地、自、他不定」者，此有五：一、定力；二、通力；三、善法力；四、借識力；五、大願力。由行大願，引他地色現在前。然第八識唯有初二，後亦通餘，因便顯之，亦無過失。如第八識無漏意引定果色，令欲界第八變，不妨欲界有定果色種，無能引變。如第八緣境中色、聲、觸中假色緣不？緣者法處，假色何故不緣。任運心及八俱心所有此妨。見隨本定種子生，名因緣變。此為正義。

"Concentration and so forth are variable with respect to realm, plane, self, and other": here there are five [powers]: 1. the power of concentration; 2. the power of supernormal faculties (abhijñā); 3. the power of wholesome dharmas; 4. the power of borrowing consciousness; 5. the power of great vows. By exercising a great vow, form of another plane is brought into presence. However, the eighth consciousness has only the first two; the later ones also apply to the rest, and expounding them in connection [with this] also has no fault. For example, when the untainted manas guides the forms resulting from concentration to cause the eighth [consciousness] of the desire realm to transform them, this does not prevent the seeds of forms resulting from concentration from existing in the desire realm, even though there is nothing capable of guiding their transformation. As for the objects cognized by the eighth [consciousness], does it cognize conceptual forms among forms, sounds, and tangible objects? If it cognizes them, why does it not cognize conceptual forms belonging to the sphere of mental phenomena (dharmāyatana)? Spontaneous mind and mental factors associated with the eighth consciousness encounter this objection. The seeing division arising in accordance with the seeds of the original concentration is called transformation through cause and condition. This is the orthodox view.