成唯識論了義燈 6.20

6.20

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.