瑜伽論記 13.409

13.409

當知此得，略有三種等者，（景云：）若永害染種，於善無記種子亦名害。又云：昔來小乘師多唯義說，身在下地得起上地生得善心，如天眼耳通是，威儀無記從淨定心生後，則不得却入淨定，要入上地生得善心方入淨定故。又準起定順入至非想出，在生得善中方更逆入等。又準，羅漢退起無色煩惱，既無退分定從何等心而起煩惱，以此等義，準知身在下地得彼上地離欲生得善，今大乘中亦無有文。

On the passage stating, "It should be known that this attainment is briefly of three kinds," and so forth—Jing says: If defiled seeds are perpetually destroyed, then for wholesome and unrecorded seeds it is also called destruction. He also says: Formerly, many Hīnayāna masters merely explained conceptually that when a person is in a lower stage, they can give rise to the innate wholesome mind of a higher stage, as in the cases of the divine eye and divine ear superknowledges; but after the neutral [mind] of bodily deportment arises from the purified meditative mind, one cannot immediately re-enter the purified concentration, and one must enter the innate wholesome mind of the higher stage before entering the purified concentration. Furthermore, when rising from concentration and proceeding in direct order up to Neither-Perception-Nor-Non-Perception and exiting, one must abide in innate wholesomeness before entering in reverse order again, and so on. Furthermore, when an arhat regresses and gives rise to afflictions of the formless realm, since they lack the concentration of the category of regression, from what kind of mind do they give rise to the afflictions? Based on such principles, one infers that when a person is in a lower stage, they attain the innate wholesomeness of that higher stage detached from desire; but now in the Mahāyāna there is no such text.