成唯識論了義燈 6.20

6.20

問：《瑜伽》五十七問云：幾根入初靜慮。答：八，後三一分能入，一分不能。初言八者即總相說，謂信等五、樂、喜、捨根，後三一分能入，利根超果及入大乘，一分不能鈍根慧脫阿羅漢等。言第三亦八，然非即喜，此約為依能入彼說，故通喜根。非即彼者，非入彼地。第四靜慮及無色定七根能入，據樂為依入第四定，非無色定，亦樂為依。或據隣超，舉一顯餘。後三云一能入有一不能，次第、惠脫三不能入，超取第三。獨覺、菩薩此等能入。或通種、現，非唯約現。問：非樂、喜、捨三受俱生，如何皆說九根為體？答：三無漏根通彼九根，非說剎那一一皆具。如依近分，但有喜根，下三靜慮即有樂根。依第四定，即有捨根，故但通說。問：准大乘宗，非非想處亦有無漏，何故不言四無色定皆有此根？而五十七云：非想地但只有八，准此即有信等五根及意、捨、命，無三無漏，何故爾耶？答：准大乘宗雖有無漏，隨他相說，故無無漏，或彼無漏，以昧劣故，非三根體。若爾，何故此論復云從見道後所有信等無漏九根，一切皆是後二根體，准此所難，前釋為勝。

Question: Fascicle Fifty-Seven of the Yogācārabhūmi asks: "With how many faculties does one enter the first dhyāna?" The answer is: "Eight; of the latter three [faculties], one part can enter and one part cannot." The initial mention of eight is a general statement, referring to the five [faculties] of faith and so forth, pleasure, joy, and equanimity. For the latter three, one part can enter—those of sharp faculties who leap over fruits and enter the Mahāyāna—and one part cannot—dull-facultied arhats liberated by wisdom (prajñāvimukta), and so forth. It says that for the third [dhyāna] there are also eight, yet it is not joy itself; this is spoken in terms of being able to enter it by taking [joy] as a basis, and hence it includes the joy faculty. "Not being that itself" means it is not [present in] the entering into that ground. With the fourth dhyāna and the formless attainments, seven faculties can enter; this is based on taking pleasure as a basis to enter the fourth dhyāna, not that the formless attainments also take pleasure as a basis. Or it is based on adjacent leaping, citing one to indicate the rest. Regarding the latter three, it says one can enter and one cannot: those of gradual succession and those liberated by wisdom, the three cannot enter; those leaping to attain the third, pratyekabuddhas, and bodhisattvas can enter. Or it applies to both seeds and active manifestations, not being restricted solely to active manifestation. Question: The three feelings of pleasure, joy, and equanimity do not arise simultaneously; how can they all be said to take the nine faculties as their essence? Answer: The three anāsrava faculties range across those nine faculties; it does not mean that every single moment possesses them all. For example, relying on the sāmantaka, there is only the joy faculty; the lower three dhyānas have the pleasure faculty; relying on the fourth dhyāna, there is the equanimity faculty; therefore it is merely spoken of inclusively. Question: According to the Mahāyāna tenet, the stage of neither-conceptualization-nor-non-conceptualization (naivasaṃjñānāsaṃjñāyatana) also has anāsrava; why is it not said that all four formless attainments have this faculty? Yet Fascicle Fifty-Seven says: "The ground of neither-conceptualization has only eight"; according to this, it has the five faculties of faith and so forth, mind, equanimity, and life-faculty, without the three anāsrava [faculties]. Why is it so? Answer: According to the Mahāyāna tenet, although it has anāsrava, it is spoken conformingly to others, and hence has no anāsrava; or because the anāsrava there is obscure and inferior, it does not constitute the essence of the three faculties. If so, why does this śāstra further state that all the nine anāsrava faculties of faith and so forth subsequent to the path of vision are the essence of the latter two faculties? Based on this objection, the former explanation is superior.