成唯識論掌中樞要 1.134

1.134

問：厭心入無心，有細心；厭色入無色，有細色；厭身入無身，有細身？答：若厭麁身，亦有細身，如佛身。故麁、細總厭不得有身，與心異故。問：厭心入無心，二定名無心；厭初入第二，二禪名無心？答：厭心總厭六，二定名無心，厭下非上心，上定非無心。問：厭色八無色，雖有細色，名無色。厭下入上定，上定名無心。答：業色上地無，雖有細色，名無色。報心上地有，不得名無心。問：心種防於心，定體非心色，色種防於色，戒體非色、心？答：所防性是色，能防亦色收。問：所厭既是心，能厭應心攝？答：所防、所發俱是色，能防於色，亦名色。所厭雖心無所發，能防於心、非心、色。問：散色可然，定、道共戒無所發，云何可名色？於此難中可勵思擇。答：厭心厭一切，能厭非色、心；防色唯防惡，能防故稱色。問：厭心厭一切，能厭唯心種；防色唯防惡，能防應現行？答曰：通有。

Question: Revolted by mind, one enters mindless [absorption], and there is subtle mind; revolted by form, one enters the formless, and there is subtle form; revolted by the body, one enters bodilessness, and is there a subtle body? Answer: If one is revolted by the coarse body, there is also a subtle body, like the Buddha's body. Therefore, when both coarse and subtle are completely revolted against, one cannot have a body, which is different from mind. Question: Revolted by mind, one enters mindless [absorption], and the two absorptions are named mindless; revolted by the first [dhyāna], one enters the second, so is the second dhyāna named mindless? Answer: Revolted by mind, one completely revolts against the six [consciousnesses], so the two absorptions are named mindless; revolted by the lower, it is not the higher mind, so the higher absorption is not mindless. Question: Revolted by form, one enters the formless, and though there is subtle form, it is named formless. Revolted by the lower, one enters a higher absorption; should the higher absorption be named mindless? Answer: Karmic form does not exist in the higher realms; though there is subtle form, it is named formless. Retribution mind exists in the higher realms, so it cannot be named mindless. Question: Seeds of mind prevent mind, and the essence of concentration is neither mind nor form; seeds of form prevent form, so is the essence of discipline neither form nor mind? Answer: What is prevented is in its nature form, so what prevents is also subsumed under form. Question: Since what is revolted against is mind, what revolts should be subsumed under mind? Answer: Both what is prevented and what is initiated are form; what prevents form is also called form. Although what is revolted against is mind, there is nothing initiated; what prevents mind is neither mind nor form. Question: This may be so for ordinary form; but discipline concurrent with concentration and the path has nothing initiated, so how can it be called form? One should diligently reflect and discern this difficulty. Answer: Revolted by mind, one revolts against everything, and what revolts is neither form nor mind; preventing form prevents only evil, and because it can prevent, it is called form. Question: Revolted by mind, one revolts against everything, and what revolts is only seeds of mind; preventing form prevents only evil, so should what prevents be manifest activity? Answer: Both are possible.