瑜伽論記 4.227

4.227

無間入等至中，漏無漏純雜三種皆有四類：一、純有漏；二、純無漏；三、有無漏雜，四類者：一、順入；二、逆入；三、順逆入；四、逆順入。此中但有初二，超越入等至中，有漏無漏純雜三類超各亦有四。此中辨唯有初二，文言通故，如是合有二十四句，上辨類別，何人能超者，此言超者，唯無學非有學唯利根非鈍根，依界者，唯欲界非上二界，此中景云：許身在下地得起上生得善心者得成二十四句。古人證云：準廣心文，謂從方便心得入不隱沒無記心以出心不勤求故，不隱沒無記心不生方便善心以羸劣故，故從淨定心入天眼耳識，天眼耳識不得却入淨定；若身在欲不起上生得善，從天眼耳出在何心，又欲界羅漢退起上二界惑；若不起上界生得善心從何等心入彼煩惱，又阿羅漢超定時；若不得非想生得善心不成句數，今大乘中依對法文說：隨生何地即得成熟地善心，據得現起名為成熟，此文即說身在下地但起下地生得善心，會前三證者，諸依新譯經論說彼五通及變化心皆名通果，順正理等皆作此判，如修通時無礙斷通壅竟，次則成熟意地智慧，是其通體，從此生五通及化心皆名通果，與定相出入，故天眼耳從定出還入定，又無學人退起上地惑時，從住分定起當地惑，如防上地過時得從上地煩惱入於下地住分淨定，無學退時以無退分從彼住分而入煩惱，既知生下起上地生得善心，是則順逆超次入八定時不成多句，俱有六句：一、有漏順逆均次入於八定；二、無漏順逆均次入於七定；三、有漏順逆間次入於八定；四、有漏順逆均超入於八定；五、無漏順逆均超入於七定；六、漏無漏順逆間超入於八定。若超色界心出可有聞慧異熟生心及通果心，今以非想心出出在何心，彼無聞慧威儀工巧及通果心非異地起生得善心，異熟生心業果者不異地起，準滅盡定出緣三種境觸三種觸許緣內外有為蘊生，何妨欲界起有頂地異熟生心非業果者，然相難知，由此應言有漏無漏出在異類名為出心非要散位，若爾有漏無漏間入等云何住異類，今言住異行相別類名之為出，或得起無記心未乖理也。

Regarding immediate entry into meditative attainments, whether tainted, taintless, or pure/mixed, each of the three types has four classes: first, purely tainted; second, purely taintless; third, mixed tainted and taintless. The four classes are: first, direct entry; second, reverse entry; third, direct-then-reverse entry; fourth, reverse-then-direct entry. In this [passage], there are only the first two. Regarding skipping entry into meditative attainments, tainted, taintless, and pure/mixed—these three classes each also have four [modes of] skipping. Here it is explained that there are only the first two, because the wording of the text is general. Thus, altogether there are twenty-four alternatives. The above distinguishes the varieties.
Who is capable of skipping? The term "skipper" here refers only to the non-learner and not the learner, and only to those of sharp faculties, not dull faculties. Regarding the realm [they rely on], it is only the desire realm, not the upper two realms. Here, Jing says: "If one allows that a person situated in a lower level can generate an inborn wholesome mind of a higher level, then the twenty-four alternatives can be established." Ancient masters cited as proof: Based on the passage on extensive mind, one enters from a mind of preparation into an non-obscured indeterminate mind because when emerging from mind one does not exert effort, and a non-obscured indeterminate mind does not generate a wholesome mind of preparation because it is weak and feeble. Therefore, from a pure meditative mind one enters the visual and auditory consciousnesses of the divine eye and ear, and the visual and auditory consciousnesses of the divine eye and ear cannot re-enter pure meditation. If situated in the desire [realm] one does not generate a higher-level inborn wholesome [mind], then emerging from the divine eye and ear, in what mind does one abide? Furthermore, when an arhat of the desire realm falls away and generates defilements of the upper two realms, if they do not generate an inborn wholesome mind of the upper realm, from what kind of mind do they enter those defilements? Furthermore, when an arhat skips through meditations, if they cannot attain the inborn wholesome mind of [the sphere of] neither-perception-nor-non-perception, the number of alternatives cannot be completed.
Now in the Mahāyāna, relying on the text of the Abhidharma, it says that according to whatever level one is born into, one then attains the maturation of the wholesome mind of that level, and based on obtaining its actual arising it is called "matured." This text then says that one situated in a lower level only generates the inborn wholesome mind of the lower level. To harmonize the previous three proofs: All the newly translated sūtras and treatises explain that the five supernormal knowledges and the mind of transformation are called "fruitions of supernormal knowledges." The Nyāyānusāra and others all make this determination: when cultivating supernormal knowledge, having completely severed obstacles to supernormal knowledge without hindrance, next the wisdom of the mental stage matures, which is the essence of that supernormal knowledge. Arising from this, the five supernormal knowledges and the mind of transformation are all called "fruitions of supernormal knowledges," and one emerges from and enters meditation with them. Therefore, from meditation the divine eye and ear emerge and return to enter meditation again. Furthermore, when a non-learner falls away and generates defilements of a higher level, from the meditation of the part conducive to abiding they generate the defilements of that level; just as when guarding against faults of a higher level one may enter the pure meditation of the part conducive to abiding of a lower level from the defilements of a higher level, when a non-learner falls away, having no part conducive to decline, they enter defilement from that part conducive to abiding. Once it is known that being born in a lower level one generates the inborn wholesome mind of a higher level, then when entering the eight meditative attainments directly and in reverse, skipping or successive, many alternatives are not formed. Together there are six alternatives: 1. Entering the eight meditative attainments with tainted [minds] directly and in reverse, uniformly and successively; 2. Entering the seven meditative attainments with taintless [minds] directly and in reverse, uniformly and successively; 3. Entering the eight meditative attainments with tainted [minds] directly and in reverse, alternately and successively; 4. Entering the eight meditative attainments with tainted [minds] directly and in reverse, uniformly skipping; 5. Entering the seven meditative attainments with taintless [minds] directly and in reverse, uniformly skipping; 6. Entering the eight meditative attainments with tainted and taintless [minds] directly and in reverse, alternately skipping.
If, upon emerging from the mind of the form realm by skipping, there can be the mind of wisdom arisen from hearing, the mind born of maturation, and the mind that is the fruition of supernormal knowledges, now when emerging with the mind of [the sphere of] neither-perception-nor-non-perception, into what mind does one emerge? In that sphere there is no wisdom arisen from hearing, no [wisdoms regarding] deportment and craftsmanship, nor a mind that is the fruition of supernormal knowledge, nor does one generate an inborn wholesome mind of a different level. A mind born of maturation that is the retribution of karma does not arise in a different level. Modeled on emerging from the cessation attainment by taking three kinds of objects as conditions and touching three kinds of contacts, where it is allowed to arise conditioned by internal and external conditioned aggregates, what is to prevent one in the desire realm from generating a mind born of maturation of the Peak of Existence that is not the retribution of karma? However, its characteristics are difficult to know. Therefore one should say that emerging with tainted or taintless [minds] into a disparate class is called the emerging mind, and it is not necessarily in a distracted state. If so, when entering alternately with tainted and taintless [minds] and so forth, how does one abide in a disparate class? Here it is said that abiding in a distinct class of different aspect is called 'emerging'; or else, that being able to generate an indeterminate mind does not contravene principle.