成唯識論了義燈 5.229

5.229

問：正思惟支以尋為體，佛身闕過，諸靜慮支既說尋、伺，佛無應過，齊功德故？答：道支唯無漏，佛無可成過。禪支漏無漏，縱闕亦非過。不爾功德即令具者，諸佛應成有漏禪支，是功德故。又如《疏》解依於思、惠。若爾無麁細，何成對治支？答：亦依思、惠，分為麁細及對治支，如正思惟，亦無過失，說心、心所俱不俱等諸門分別，廣如《百法玄贊》所明。

Question: If the factor of right thought takes investigation as its essence, the Buddha's body would have the fault of lacking it. Since the various dhyāna factors are said to include investigation and analysis, the Buddha's lack of them should be a fault, because his merits are equal? Answer: The path factors are exclusively untainted; the Buddha's lack of them would indeed constitute a fault. The dhyāna factors are both tainted and untainted; even if they are lacking, it is not a fault. If it were not so, and having all merits required them to be complete, the Buddhas should possess tainted dhyāna factors, because they are merits. Furthermore, as the *Commentary* explains, it relies on volition and discernment. If so, lacking coarse and subtle, how would they form the antidote factors? Answer: Relying also on volition and discernment, they are divided into coarse and subtle and into antidote factors, just like right thought, so there is no fault either. The various categorical analyses such as whether mind and mental factors are concomitant or not concomitant are explained extensively as in the *Mysterious Praise on the Hundred Dharmas*.