成唯識論了義燈 5.27

5.27

問：佛五識緣五塵之境為定生不？若定所生應法處攝，五根亦爾？答：有二解，准下第十。一云法處，唯有三界成無漏故；一云夫定所變，未必定在法處所收。若無色界定力所起即法處收，以無所依根、境別故。若在色界定通力生，通自處攝，如天眼、耳非在法處。或託質變五境所收，若獨影起即法處攝。或在佛位法爾無漏五塵境收，新所熏者即法處攝，以其法爾不由定通。若新熏者，由定通起故。

Question: Do the five consciousnesses of a Buddha cognize the objects of the five dusts (sense fields) through production by concentration (samādhi) or not? If produced by concentration, they should be subsumed under the base of phenomena (dharmāyatana); would the same apply to the five faculties? Answer: There are two explanations, following fascicle ten below. One says they are subsumed under the base of phenomena, because only the three realms become anāsrava. The other says: whatever is transformed by concentration is not necessarily contained within the base of phenomena. If produced by the power of concentration in the formless realm, it is contained within the base of phenomena, because there is no distinction of supported faculty and object. If generated by the power of concentration and supernormal knowledge (abhijñā) in the realm of form, it is subsumed under its own base, just as the divine eye and ear are not in the base of phenomena. Or, if transforming relying on an external model, it is subsumed under the five sense fields; if arising as a solitary image (dharma-reflex), it is subsumed under the base of phenomena. Or, at the Buddha stage, the inherently anāsrava are subsumed under the objects of the five dusts, while those newly perfumed are subsumed under the base of phenomena, because the inherent ones do not depend on concentration or supernormal knowledge, whereas the newly perfumed arise through concentration and supernormal knowledge.