成唯識論了義燈 4.22

4.22

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.