成唯識論演祕 5.664

5.664

《疏》有二解：有義彈彼第二解云：「《疏》說生上必尋、伺引，方能起下眼等識」者，豈起五識要下意引生。在下地尚用上定能引五識，如何生上要起下界尋、伺識引，未必盡理。然將起上諸地，意識能引下眼識等為勝，如大菩薩豈不能以上諸地心引下五識起？故〈五十六〉云：從無尋伺三摩地起已此得現前，不言更起下地心故。此論且依前後引生，說從定起此得現前，理實八地已去，菩薩於諸地心具五識故，故多由言亦在生上而起下者。

The Commentary offers two explanations. An opinion criticizes the second explanation, saying: 'The Commentary says that being born in an upper [realm], one must be induced by vitarka and vicāra before being able to give rise to the lower eye consciousness, etc. How could it be that to give rise to the five consciousnesses, one must be induced by a lower mental [consciousness]? Even when situated in a lower stage, one can use an upper concentration to induce the five consciousnesses; how could it be that when born in an upper [realm], one must give rise to a consciousness with vitarka and vicāra of the lower realm to induce them? This is not necessarily completely reasonable. Rather, taking the mental consciousness of the various upper stages as being able to induce the lower eye consciousness, etc., is superior. For instance, how could a great bodhisattva be unable to use a mind of the various upper stages to induce the lower five consciousnesses to arise? Thus, Fascicle 56 states: "Having arisen from the samādhi without vitarka and vicāra, these are able to become manifest," without saying that one further gives rise to a mind of a lower stage. This treatise, provisionally relying on sequential induction, states that having arisen from concentration these are able to become manifest. In truth, from the eighth stage onward, bodhisattvas are endowed with the five consciousnesses in the minds of all stages; therefore, the words "mostly due to" also apply to those born in the upper who give rise to the lower.'