楞伽阿跋多羅寶經註解 4.121

4.121

答中位相進否多途，皆約通教三乘共行十地而說。凡有四義：初、以六地、七地對明淺深，則六地是三乘同入滅盡定，此位最淺，故菩薩所得之定未異二乘也。七地菩薩念念正受等者，念念則出入無間，離一切性自性相正受，則不取攝所攝一切相，故不同二乘墮有行覺。有行覺者，有為行也，必滅諸相然後得定。是故七地為非念正受，謂非彼住念之正受也。又曰「得一切法無差別相」者，乃覺一切法性相無有差別。非分得者，非彼二乘於其定中分得諸相性也。善不善者，謂菩薩至七地，尚不住於善，況不善念乎？是為無善念正受。二約七地、八地以辯異相，即是意識妄想相有滅、未滅高下不同，至八地，三乘妄想悉滅，異乎七地也。

The answer covers many paths regarding whether the positions in the stages advance or not, all spoken in terms of the shared ten stages of the three vehicles in the Common Teaching. There are four points in all: First, contrasting the sixth stage with the seventh stage to illuminate their shallow and deep natures: the sixth stage is the meditative attainment of cessation entered jointly by the three vehicles; this position is the shallowest, so the samādhi obtained by the bodhisattva does not yet differ from the two vehicles. Regarding 'Bodhisattva-mahāsattvas of the seventh stage attain it thought-moment by thought-moment' and so on: 'thought-moment by thought-moment' means entering and exiting without interval; 'attaining that which is free from the marks of the svabhāva of all natures' means not grasping any marks of grasper and grasped, and thus is unlike the two vehicles falling into the awareness of active saṅkhāras. 'Awareness of active saṅkhāras' refers to conditioned activities; they must extinguish all marks before attaining the samādhi. Therefore, the seventh stage is 'not an attainment abiding in thought,' meaning it is not their attainment abiding in thought. Furthermore, saying 'it attains the non-differentiated mark of all dharmas' means awakening to the fact that the nature and marks of all dharmas have no differentiation. 'Not in parts' means not like those two vehicles who obtain the natures of various marks partially within their samādhi. 'Good and non-good' means that when a bodhisattva reaches the seventh stage, they do not even abide in good thoughts, much less non-good thoughts; this is the attainment with no good thoughts. Second, contrasting the seventh and eighth stages to distinguish their differing marks: that is the difference in depth concerning whether the discriminatory marks of manovijñāna have ceased or not; upon reaching the eighth stage, the false discrimination of the three vehicles ceases entirely, which differs from the seventh stage.