瑜伽師地論略纂 15.35

15.35

言答：由尋伺諸識種隨逐無尋伺定故，出定已後現前者，此中有意識俱尋伺心為能引，引生五識，非如小乘五識自有尋伺方生。由彼以對治道或厭離已，除尋伺欲故，名性離欲故，名無尋伺，有種尚行故，亦無有失。此中應難云：尋伺初禪繫，二禪離欲由生。苦根離脫二禪，二禪之中由起苦，苦種逼迫不善果。二禪無苦根，尋伺發三識，所以上地有尋伺。

Regarding the reply: 'Because the seeds of the various consciousnesses with applied and sustained thought follow along with the concentration devoid of applied and sustained thought, they manifest after emerging from concentration': here, the mind with applied and sustained thought concurrent with the mental consciousness serves as the inductor, inducing the arising of the five consciousnesses; it is not as in the Hīnayāna, where the five consciousnesses must possess applied and sustained thought of their own to arise. Because, by means of the path of antidotes or by revulsion, one has removed the desire for applied and sustained thought, it is called nature-free from desire, hence termed 'devoid of applied and sustained thought'; yet because seeds are still operating, there is no error. Here an objection should be raised: applied and sustained thought belong to the first dhyāna, yet detachment from desire for the second dhyāna causes them to arise. The faculty of pain is abandoned in the second dhyāna, yet pain still arises within the second dhyāna; the seed of pain is the oppressive, unwholesome fruit. In the second dhyāna there is no faculty of pain, but applied and sustained thought stimulate the three consciousnesses, which is why the higher stages possess applied and sustained thought.