瑜伽論記 18.615

18.615

解生差別中，言若先未起靜慮無色，初欲生時要從欲善無間，初定善心得生者，準小論說唯從欲界捨俱思慧生色界心，今大乘中未見成文。以義言之喜捨俱心并得生定心，亦可準從捨俱心生於定心，以喜麁動妨於定故，準本地分文後解為勝，又欲善心無間生未至定心，後入根本以同一繫，故云初定心。

In explaining the differentiations of arising: regarding 'If one has not previously produced the dhyānas and formless [attainments], when first wishing to produce them, it must be uninterruptedly from a wholesome desire-[realm mind] that the wholesome mind of the first dhyāna is able to arise': according to the Hīnayāna treatises, only from deliberation and wisdom associated with equanimity in the desire realm does the form-realm mind arise; now in the Mahāyāna, no established text has yet been seen. Speaking by principle, minds associated with joy or equanimity can both produce the concentration mind; it is also possible that, following that, the concentration mind is produced from a mind associated with equanimity, because joy is coarse and agitated, hindering concentration. Following the text of the *Maulī Bhūmiḥ*, the latter explanation is superior. Furthermore, the wholesome desire-[realm] mind uninterruptedly produces the mind of the threshold concentration, and later enters the fundamental [concentration]; because they belong to the same tie, it says 'the mind of the first dhyāna'.