成唯識論了義燈 7.69

7.69

Answer: In accordance with that treatise, it says they rely on the stages of heat (ūṣmagata) and so forth, which means that all four roots of goodness possess these four. "Holding" is the wisdom of hearing (śrutamayī prajñā); "sustaining" is the wisdom of thinking (cintāmayī prajñā); "mirror" is the wisdom of cultivation (bhāvanāmayī prajñā); and "illumination" refers to what is observed, being free from grasper and grasped. Alternatively, "mirror" is concentration (samādhi), and "illumination" is wisdom (prajñā). Heat, summit (mūrdhan), and patience (kṣānti) each bring cultivation to fulfillment by relying on these four, thereby entering the worldly supreme dharmas (laukikāgradharma). Alternatively, there is no holding or sustaining, because with superior patience, in only a single moment one enters the worldly supreme dharmas; being solely in concentration and of brief duration, holding and sustaining are absent. They merely rely on these stages having holding and sustaining, etc., not that the four stages necessarily each possess all four kinds. Another explanation: The four stages each possess these four. The two practices of holding and sustaining are not [ordinary] hearing and thinking; because in concentration one relies upon the sacred teaching, this is taken as holding—the Treatise says: "Because in accordance with what has been widely heard, one establishes the objective sphere of tranquility and insight (śamatha-vipaśyanā)." Proper attention (yoniśomanaskāra) associated with concentration is taken as sustaining, because non-inverted reflection sustains the mind. The concentration that serves as the basis is named "mirror," saying that this samādhi still carries images (sa-nimitta). The wisdom capable of observing is named "illumination," saying it is the wisdom with nothing to be attained regarding grasper and grasped.