唯識二十論述記 1.106

1.106

述曰：此第三難，尋香城等作用不成。舊論云：乾闥婆城，訛也。梵云：健達縛，此云尋香。謂中有能尋當生處香，即便往生，亦名健達縛。其西域呼俳優，亦云尋香。此等不事王侯，不作生業，唯尋諸家飲食等香，便往其門，作諸伎樂，而求飲食，能作幻術，此幻作城，於中遊戲名尋香城。幻惑似有，無實城用；或呼陽焰化城，名健達縛城，諸商估等，入諸山海，多見陽焰化為城室，於中聞有作樂等聲。西域呼作樂者，既名尋香，故說此化城，名尋香城。謂既無實境，許此識生，何故此城，無實城用，非尋香城，有實城用。量云：此尋香城應有實用；許無實境此識生故；如餘城等。

The Commentary says: This is the third objection: the causal efficacy of cities of gandharvas and so forth is not established. The old translation says 'city of gandharvas' (qiandapo cheng), which is corrupt. In Sanskrit it is gandharva; here it is translated as 'fragrance-seeker.' That is, the intermediate state can seek the fragrance of the place where it will be born and immediately goes to be born there, hence it is also called gandharva. In the Western Regions, actors are also called fragrance-seekers; they do not serve kings or nobles, nor do they engage in livelihoods, but only seek the fragrance of food and drink from various households, whereupon they go to their gates, perform various musical entertainments, and seek food and drink. They are capable of performing illusions: creating an illusory city and playing therein, it is called a city of gandharvas. It is an illusory deception appearing as if existent, lacking the real functions of a city. Alternatively, mirages that transform into cities are called gandharva cities: merchants and others who enter mountains and oceans often see mirages transforming into cities and chambers, and hear sounds of music-making and the like therein. In the Western Regions, those who make music are called fragrance-seekers, hence this transformed city is called a city of fragrance-seekers. That is, since there is no real object, yet you grant that this consciousness arises, why does this city lack the real functions of a city, whereas non-gandharva cities possess the real functions of a city? The inference says: This city of gandharvas should possess real function; because you grant that this consciousness arises without a real object; just like other cities and so forth.