成唯識論了義燈 5.31

5.31

《論》：故六轉識三性容俱，本《疏》不說欲界之中有通果無記。《要集》云：《俱舍》第七從通果心，無間生二，謂自界一即通果心，及色界一即加行善。此云：欲界通果心者，唯是變化。依六十九云：又從欲界無記心無間色界善心生，如色界果欲界變化心，乃至又說此心為欲界者，當知是彼影像類故，非自性故。《要集》意云：初言從欲界無記心無間色界善心生，同《俱舍論》。如色界果下兩說，一同本《疏》，一云亦同《俱舍》。今謂不爾。初文即與後二文非別，云：又從欲界無記心無間色界善心生者，據似欲界名為欲界，非自性故，復即此心從於色界善心得生故。《論》總釋云：又說此心為欲界者，當知是彼影像類故，非自性故。前文復云：諸神境智，或加行得，或生得。云生得者，謂生色等，乃至云又有欲界諸天及人一分福果所致，不說有加行得。若許欲界有從定引變化心者，即加行得，何故不說有加行得？五十四云：欲界無覆無記有變化心。云此唯是生得，謂天龍等。又云：然無修果心。然《顯揚論》但說欲界有變化，或是業果，或是上界，似欲界故名為欲界，非許欲界有定所引變化無記。

The treatise: "Therefore, the six transformed consciousnesses may occur together across the three moral natures." The original commentary (Shu) does not state that there is an indeterminate [mind] resulting from supernormal powers (abhijñā-phala-avyākṛta) in the desire realm. The Yaoji says: The Abhidharmakośa, Chapter Seven, states that from a mind resulting from supernormal powers, two minds arise without interval: one of its own realm, which is the mind resulting from supernormal powers, and one of the form realm, which is preparatory wholesome [mind]. What is called here the mind resulting from supernormal powers in the desire realm is exclusively transformation (nirmāṇa). Relying on [the Yogācārabhūmi], Fascicle Sixty-Nine: "Again, from a desire-realm indeterminate mind, a form-realm wholesome mind arises without interval, as in the case of the form-realm result, the desire-realm transformation mind, up to: again, that this mind is said to be of the desire realm should be known to be because it is of the category of its reflected image, not because of its intrinsic nature." The intent of the Yaoji is: the initial statement that from a desire-realm indeterminate mind a form-realm wholesome mind arises without interval is the same as the Abhidharmakośabhāṣya; regarding the two explanations following "as in the case of the form-realm result," one is the same as the original commentary, and one is said to also be the same as the Abhidharmakośa. We now say this is not so. The initial text is not different from the latter two texts. When it says, "Again, from a desire-realm indeterminate mind a form-realm wholesome mind arises without interval," it is called the desire realm based on its resembling the desire realm, not because of its intrinsic nature, and furthermore, this very mind is able to arise from a form-realm wholesome mind. The treatise summarizes and explains: "Again, that this mind is said to be of the desire realm should be known to be because it is of the category of its reflected image, not because of its intrinsic nature." The earlier text also says: "Regarding all supernormal cognitions, some are acquired through preparation, and some are inborn." What is called inborn refers to being born in the form realm, etc., up to saying: "Again, there are those brought about as a portion of the fruition of merit of devas and humans of the desire realm"; it does not state that there are those acquired through preparation. If one granted that the desire realm had a transformation mind induced from absorption, that would be acquired through preparation; why does it not state that there is an acquisition through preparation? Fascicle Fifty-Four says: the desire realm's non-obscuring indeterminate [mind] has a transformation mind; it says this is exclusively inborn, referring to devas, nāgas, and the like. It also says: "However, it has no mind resulting from cultivation." Furthermore, the Prakaraṇāryavācā merely says that the desire realm has transformation; either it is the fruition of karma, or it belongs to the higher realms and, because of resembling the desire realm, is named desire realm; it does not grant that the desire realm possesses an indeterminate transformation [mind] induced by absorption.