瑜伽師地論略纂 16.18

16.18

「滅盡定遠地菩薩能入」者，大義一解云：遠行是第七地，作無相行故，方能入。六地以前，猶起煩惱，不伏定障；入七地菩薩，三界煩惱皆伏，而得彼定，從勝處為語。其實如《佛地論》，直往初地亦入。《瑜伽》第八卷雖地能，七地能念念入。彼解大擇。又解：此言遠地，即初地也，以加行行故名遠地，非是遠行地故。論言「非異生能入」，即是菩薩能入，入地即是菩薩，故如遠地是初地也。菩薩雖起出世善法令此定現前，由方便利生善巧故，不捨煩惱起心不斷，舊云留惑故也。此是虛言。此中據直往者語，迂會者地前亦得故。又大義曰：遠地者即入十解心人，亦得滅定，滅定是相似無漏，體是有漏。今言非異生及有漏者，非一切異生及汎爾有漏也。或是入位異生，作涅槃想方得故。若菩薩得，伏定障亦得。或是有漏亦是無漏，二乘一向無漏，不能伏定障得故。設斷四禪以上定障得者，無妨。此是非所行故，假名非學無學。在學道滿故，無學道滿得故，亦應言學無學。

Regarding "the attainment of cessation (nirodhasamāpatti) can be entered by bodhisattvas on distant bhūmis": An essential explanation states: 'Distant' refers to the seventh bhūmi; because they engage in signless practice, only then can they enter it. Prior to the sixth bhūmi, defilements still arise and they have not subdued the obstacles to concentration; bodhisattvas entering the seventh bhūmi subdue all defilements of the three realms and attain that concentration; this is spoken from the perspective of preeminence. In reality, as the Buddhabhūmi-sūtra-śāstra states, those who advance directly can also enter it upon the first bhūmi. Although the eighth fascicle of the Yogācārabhūmi states that they can [enter] upon the bhūmi, they can enter it thought-moment by thought-moment on the seventh bhūmi. That explanation provides great discerning clarity. Another explanation states: The 'distant bhūmi' spoken of here is the first bhūmi itself; because of the practice of application, it is called a 'distant bhūmi', not because it is the Far-Going Bhūmi (Dūraṅgamā-bhūmi). The treatise states 'not enterable by worldlings (pṛthagjana)', which means enterable by bodhisattvas; entering the bhūmi is precisely being a bodhisattva; therefore, 'distant bhūmi' is the first bhūmi. Although a bodhisattva gives rise to supramundane wholesome dharmas to make this concentration manifest, through skill-in-means that benefits sentient beings, they do not abandon the continuous arising of defiled thoughts—what was formerly called 'retaining the defilements'. This is an empty assertion. Here it is spoken with respect to those who advance directly; for those who make a circuitous detour can also attain it prior to the bhūmis. Furthermore, the essential meaning states: 'Distant bhūmi' refers to those who have entered the minds of the ten understandings, who also attain the cessation attainment; the cessation attainment is a semblance of the undefiled, but its essence is with-outflows. Now, when it is said 'not worldlings or with-outflows', it means not all ordinary worldlings and ordinary with-outflows [states]. Or perhaps it is worldlings who have entered the stage and produce the notion of nirvāṇa who only then attain it. If a bodhisattva attains it, they can also attain it by subduing the obstacles to concentration. Or it is both with-outflows and without-outflows; the two vehicles are exclusively without-outflows, unable to attain it by subduing the obstacles to concentration. Even if they attain it by severing the obstacles to concentration above the fourth dhyāna, there is no impediment. Because this is not their sphere of action, it is provisionally designated as neither in-training (śaikṣa) nor beyond-training (aśaikṣa). Because it is completed in the path of training, and attained in the completion of the path beyond training, it should also be called both in-training and beyond-training.