成唯識論了義燈 4.38

4.38

釋身受中。問：無心定中，引輕安大種不？答：引不引俱無妨難，二俱有過，何者若言不引？何故第七云：令身安和，故亦名定。若云：引者定既無心，以何法引？若言加行心引，即非無心定。答：不引輕安大種，但無苦迫說為安和，或微調適如欲等持。問：有心定中所引輕安大種，定心緣不？答：緣亦無失，然不緣時，以別思慮故。

In explaining bodily feeling: Question: In mindless absorptions, are the great elements of pliancy (praśrabdhi) induced or not? Answer: Whether induced or not, there are difficulties in both cases, and both have faults. For if one says they are not induced, why does the seventh [fascicle] say: "Causing the body to be pacified and harmonious, it is also called absorption"? If one says they are induced, since the absorption is mindless, by what phenomenon are they induced? If one says they are induced by the preparatory mind, then it would not be a mindless absorption. Answer: The great elements of pliancy are not induced; it is merely spoken of as pacified and harmonious due to the absence of the oppression of suffering, or it is subtly harmonized, like desire-realm samādhi. Question: Are the great elements of pliancy induced in mindful absorptions cognized by the absorption mind? Answer: Cognizing them also involves no fault; however, when it does not cognize them, it is because of other reflections.