瑜伽論記 5.40

5.40

有說：佛地方得初起，如唯識第十、佛地第四等釋，或有闕輕安故非定地，謂欲界繫諸心心法等。六十三云：依止此故為得作意應勤修習，此言意說，為得上界作意應勤修習欲界善心，或厭闕輕安欲界散地，為得上界輕安地作意，慇懃修習，唯識兩說：有義：欲界無輕安，以此文為證。言善十一通一切地者，通有尋伺等三地俱有故。有義；欲界亦有輕安，彼定加行亦得定地，彼亦微有調暢義故，除定加行餘欲界心，皆闕輕安名不定地，非一切無，說善十一通一切地則九地故，餘十不定地，如六十三釋。

Some say that it only arises initially at the stage of Buddhahood, as explained in the tenth fascicle of the Vijñaptimātratāsiddhi and the fourth fascicle of the Buddhabhūmi. Alternatively, because some lack pliancy, they are not stages of concentration, referring to the minds and mental factors bound to the desire realm. Chapter sixty-three says: 'Relying on this, in order to attain mental application, one should diligently cultivate.' The intended meaning of these words is that in order to attain the mental application of the upper realms, one should diligently cultivate wholesome minds of the desire realm; or, feeling aversion toward the desire realm's dispersed stage lacking pliancy, one diligently cultivates in order to attain the mental application of the upper realm's stage of pliancy. The Vijñaptimātratāsiddhi has two opinions: One opinion holds that the desire realm lacks pliancy, taking this text as proof; and that the statement 'the eleven wholesome [factors] pervade all stages' means they co-occur throughout the three stages of having investigation and reflection, and so forth. Another opinion holds that the desire realm also has pliancy, and its preparatory applications for concentration also attain the concentrated stage, because they also slightly possess the meaning of being harmonized and facile; except for the preparatory application for concentration, the remaining minds of the desire realm all lack pliancy and are called indeterminate stages, not that it is entirely absent; and saying that the eleven wholesome factors pervade all stages refers to all nine stages. The remaining ten indeterminate stages are as explained in chapter sixty-three.