宗鏡錄 68.23

68.23

答。識論云。若無心位有別實法。異色心等能遮於心名無心定。應無色時有別實法。異色心等。能礙於色名無色定。彼既不爾。此云何然。又遮礙心。何須實法。如堤塘等。假亦能遮。謂修定時。於定加行。厭患麁動心心所故。發勝期願。遮心心所。念心心所。漸細漸微。微微心時。熏異熟識。成極增上厭心等種。由此損伏心等種故。麁動等暫不現行。依此分位。假立二定。此種善故。定亦名善。無想定前求無想果故。所熏成種。招彼異熟識。依之麁動想等不行。於此分位。假立無想。依異熟立。得異熟名。故此三法。亦非實有。

Answer: The Vijñaptimātratāsiddhiśāstra says: 'If in the mindless state there were a separate real dharma distinct from form, mind, etc., that could obstruct the mind and be called a mindless absorption, then in the formless state there should be a separate real dharma distinct from form, mind, etc., that could obstruct form and be called a formless absorption. Since the latter is not so, how could the former be so? Furthermore, why must that which obstructs the mind be a real dharma? Just as dikes and embankments, even though conventional, can also obstruct. That is, when cultivating absorption, in the preliminary practice of absorption, due to aversion to the coarse and active citta and caittas, one generates an excellent resolve to obstruct the citta and caittas. Mindfulness of the citta and caittas becomes gradually finer and subtler, and at the time of the extremely subtle mind, it perfumes the vipākavijñāna, forming extremely augmented seeds of aversion, etc. Because these impair and suppress the seeds of mind and the like, the coarse and active [minds] temporarily do not function. Based on this state, the two absorptions are conventionally established. Because these seeds are wholesome, the absorptions are also called wholesome. Before the non-conceptual absorption, because one seeks the non-conceptual fruit, the seeds perfumed and formed induce that vipākavijñāna, based on which coarse and active conceptualizations, etc., do not function. In this state, non-conception is conventionally established; established on the basis of retribution, it receives the name retribution. Therefore, these three dharmas are also not truly existent.'