成唯識論了義燈 5.45

5.45

問：有漏五識，第四定無。無漏言有，有漏喜、樂第四定無，無漏喜樂第四定有？答：有二解。一云：以義齊之亦許得有，如彼五識，若不許五通四禪者，復無此難。又如大乘見道，必第四定，初地既言極喜，故有喜受，樂准此誠。二云：不齊解。佛成事智不與喜俱，相麁動故第四定無，起依色根，第四定中有五色根，故有五識。然《要集》不許無漏五識通四禪者。不爾，無文遮故。

Question: Sāsrava five consciousnesses do not exist in the fourth dhyāna. When anāsrava [consciousnesses] are said to exist [there], [then just as] sāsrava joy (prīti) and pleasure (sukha) do not exist in the fourth dhyāna, can anāsrava joy and pleasure exist in the fourth dhyāna? Answer: There are two explanations. One says: equating them by parity of reasoning, they are also permitted to exist, just like those five consciousnesses; if one does not permit the five [consciousnesses] to extend to the fourth dhyāna, there is again no such difficulty. Moreover, as in the Mahāyāna path of seeing (darśanamārga), it must be in the fourth dhyāna; since the first bhūmi is called 'extreme joy' (pramuditā), there is feeling of joy, and pleasure is likewise established on this basis. The second says: they are not equated. The Tathāgata's kṛtyānuṣṭhāna-jñāna is not associated with joy; because its characteristics are audārika and agitated, it does not exist in the fourth dhyāna. It arises relying on material sense faculties; since the five material faculties exist in the fourth dhyāna, the five consciousnesses exist [there]. However, the Yaoji does not allow the anāsrava five consciousnesses to extend to the fourth dhyāna. This is not so, for there is no text to preclude it.