成唯識論演祕 3.905

3.905

答：具如《疏》、《燈》。有義：簡濫文中，應先標難。謂外難云：若唯異熟能執受者，諸佛報身應無執受，無異熟故，故答如論。但三義者，前顯執受有漏根故，故五義簡。今顯執受無漏根身，故但說三。佛淨第八，非業所引，是善性故，無初二因。若依疏說，此但應言眼等轉識無如是義，何須重舉。一類等三與《燈》所說大意相似，然少有異，思可知也。

Answer: It is fully explained in the Commentary and the Liaoyi deng. One opinion states: In the text excluding overextension, an objection should first be posed. Namely, an opponent objects: If only maturation can appropriate, the reward bodies (saṃbhogakāya) of all Buddhas should lack appropriation, because they lack maturation. Therefore the answer is as in the treatise. As for there being only three meanings: previously, it showed the appropriation of contaminated faculties, so five meanings were used for exclusion. Now, it shows the appropriation of uncontaminated faculties and bodies, so it only states three. The Buddha's pure eighth [consciousness] is not induced by karma and is wholesome by nature, so it lacks the first two causes. If one relies on the Commentary, it should only say that the evolving consciousnesses such as the eye-[consciousness] lack such meaning; why must it cite the three, such as 'uniform'? The general meaning is similar to that in the Liaoyi deng, but slightly different; reflection will make it understood.