成唯識論了義燈 4.22

4.22

《論》：亦捨受俱。本疏三釋：初釋為勝。餘地雖不起，如見道等亦得令增。西明、《要集》取第三說不同見道。見道後起，故可得增，佛果不增。今謂不爾，本疏不云佛果更增故諸地有，如見無漏，雖遍五地。大乘唯依第四定起，後亦不重起餘無漏，鏡智亦爾。在無間道但令彼增，佛位不起故第一勝。西明又云：唯依第四。自問云：應闕喜無量。答：設無何失。無眼、耳通及滅盡定不成失故。問：既爾，如何有喜無量。解云：依第六識。豈第六識依下二地。解云：通依九地。若爾，有時無喜無量，諸地易故。今解許眼、耳通通八識有，佛智遍緣故有何過？設六識等依第四定，亦有喜無量。說彼無者約餘人說，如說上地無鼻、舌識，豈不許佛上地有耶？若不許者，違論所說十八界通漏與無漏。然無漏五識，不通無色，以色界中，餘地少有故，彼界全無故。如鼻、舌識，許通欲、色。不可無漏許色界有，亦令無色有，此喜無量，亦復如是。通四禪有，不通無色。

The treatise says: "It is also associated with equanimity feeling." The root commentary offers three explanations; the first explanation is superior. Even though it does not arise in other levels, just as in the path of seeing and so forth, it is also able to cause them to increase. Ximing and the Yaoji adopt the third explanation, saying that it is not like the path of seeing. In the path of seeing, it arises subsequently and therefore can be caused to increase, but in the Buddha-fruit it does not increase. Now I say that this is not so. The root commentary does not say that the Buddha-fruit increases further and is therefore present in all levels. For instance, although seeing the uncontaminated pervades five levels, in the Mahāyāna it arises solely based on the fourth dhyāna, and subsequently one also does not rearise in the other uncontaminated [levels]; the mirror wisdom is likewise. In the ānantaryamārga, it merely causes them to increase, but it does not arise in the Buddha-stage; therefore the first [explanation] is superior. Ximing also says that it is based solely on the fourth [dhyāna]. He asks himself: "Then the immeasurable joy should be lacking." He answers: "Even if it were absent, what fault would there be? Just as the absence of the divine eye and ear faculties, as well as the attainment of cessation, does not constitute a fault." Question: If so, how can there be the immeasurable joy? Explanation: It is based on the sixth consciousness. Question: Could the sixth consciousness be based on the lower two levels? Explanation: It is generally based on the nine levels. If so, at times there would be no immeasurable joy, because the levels differ. Now I explain: allowing that the divine eye and ear faculties are present throughout all eight consciousnesses, what fault is there, since the Buddha's wisdom universally cognizes? Even if the six consciousnesses and so forth are based on the fourth dhyāna, the immeasurable joy is also present. Stating that it is absent there is spoken with respect to other persons, just as it is said that the higher levels lack nose and tongue consciousnesses; how could one not allow that the Buddha possesses them in the higher levels? If one did not allow this, it would contradict the treatise's statement that the eighteen dhātus apply to both the contaminated and the uncontaminated. However, the uncontaminated five consciousnesses do not extend to the formless realm, because in the form realm they are rarely present in the other levels, and in that [formless] realm they are entirely absent. Just as the nose and tongue consciousnesses are permitted to extend to the desire and form realms, one cannot, merely because the uncontaminated is permitted in the form realm, also cause it to exist in the formless realm; this immeasurable joy is likewise: it exists throughout the four dhyānas, but does not extend to the formless realm.