成唯識論了義燈 1.121

1.121

問：初禪眼等識，依彼上根，緣彼地色，相分是何？答：有兩解，如前上地識緣下。一云，上地繫，緣彼色故，應有隨增，不是隨增，非漏性故。起染如何？若生上者已離下染故，若在下地緣上色等，眼、耳通果，亦伏染故。俱生可伏，見惑如何？設縱不伏，起退定故；一云，隨心下地繫故，以能熏心，是下地故。如何緣上，變下相分？又應不得彼自性故，由定通引，任運緣上，故得自性。二俱難解。問：既在下識，云何上緣？答：惑由他定通力引故。

Question: When the visual and other consciousnesses of the first dhyāna rely on the higher faculty of that [higher realm] and cognize the form of that sphere, what is the nimittabhāga? Answer: There are two explanations, as previously discussed regarding the consciousness of a higher realm cognizing a lower realm. One says it is bound to the higher realm, because it cognizes form of that [realm], so there should be suizeng [conformity and increase]; yet it is not suizeng, because it is not of defiled nature. What if defilement arises? If born in the higher realm, one has already detached from the defilement of the lower; if in the lower realm cognizing higher form and so on, the visual and auditory results of supernormal faculties also subdue defilement. Sahaja can be subdued, but what about the afflictions of view? Even if they are not subdued, it is because falling away from absorption arises. Another says it conforms to the mind and is bound to the lower realm, because the perfuming mind belongs to the lower realm. How could cognizing the higher transform a lower nimittabhāga? Furthermore, it would fail to apprehend its self-character. Induced by concentration and supernormal faculties, it spontaneously cognizes the higher realm, hence apprehending the self-character. Both are difficult to resolve. Question: Since it is in a lower consciousness, how can it cognize the higher? Answer: Because it is induced by the power of another's concentration or supernormal faculties.