成唯識論了義燈 4.66

4.66

Question: Consciousness arises based on sense faculties and objects, and consciousness is said to be born from the harmony of the three; it also arises through mental formations, so should it be said to be the harmony of four? Answer: Sense faculties and objects directly pull forth the essence, so consciousness is said to be born from the harmony of the three; ideation and so forth assist with functions, so it is not said to arise from a harmony of four. Question: Mind arises through sensation and ideation, and sensation and ideation are called mental formations; sense faculties and objects directly pull forth its arising, so should they also be called mental formations? Answer: Sensation and ideation are mental factors, so they can be called mental formations; sense faculties and objects are not mental factors, so they cannot be called mental formations. Question: Why does the cessation attainment specifically turn away from sensation and ideation? Answer: The Treatise says: because their assistance to the mind is strong, they are specifically turned away from. Moreover, sensation is an overriding obstacle to dhyāna, and ideation is an overriding obstacle to meditative absorption; through sensation one experiences inferior dhyāna, and through ideation one conceptualizes and thus obstructs superior concentration. Furthermore, sensation increases with respect to the fruit of suffering, and ideation increases with respect to the cause of suffering: through conceptualization one initiates various karmas, and through sensation one experiences the fruit of suffering; hence the noble ones turn away from both, while outsiders turn away from only one. Moreover, the first dhyāna in relation to desire eliminates distraction through serenity; the second dhyāna in relation to the first eliminates coarseness through subtlety; the third dhyāna in relation to the second eliminates movement through stillness; the fourth dhyāna in relation to the third eliminates looseness through density. The Sarvāstivādins and others hold that by attaining that concentration, one induces firmness and density, and the four great elements close the pores of the body; therefore there are no two breaths. The Mahāyāna is not like this: it is simply that the concentration can eliminate the openings, so there are no inhalations and exhalations; even if it concurrently induces the great elements, there is still no contradiction, but it is not that the great elements alone can close the pores of the body.