成唯識論述記 10.276

10.276

述曰：前地尚取還滅細滅相故，「純於無相作意勤求」，未能空中起有勝行，今此地中既除此障，能於無相不專勤求，乃於空中起有勝行。所言空者，無相空理於空中作有行，即真觀中起於有觀，冥真、俗二境合本、後二智，少用功力即能得故，不同五地。《十地》第九，經云：七地以十種方便智發起殊勝行入。彼論解云：無障礙智現在前時，於無作行中生樂心等。無作行者，即空行也，今言「非安立行」是。

The Commentary states: Because the preceding bhūmi still grasped at the subtle marks of cessation in cessation, it 'purely and diligently sought the markless with deliberate intention' and was not yet able to give rise to superior practices involving existence within emptiness. Now in this bhūmi, having eliminated this obstacle, one is able to refrain from exclusive, diligent seeking regarding the markless, and thereby gives rise to superior practices involving existence within emptiness. What is called 'emptiness' is the empty principle of marklessness: cultivating practices of existence within emptiness means giving rise to the contemplation of existence within the contemplation of the real, merging the two objects—real and conventional—and uniting the two wisdoms, fundamental and subsequent, which can be attained with little effort; hence it is unlike the fifth bhūmi. The sūtra in the ninth [chapter] of the Daśabhūmika states: In the seventh bhūmi, through ten kinds of skillful means of wisdom, one arouses superior practice and enters. Its commentary explains: When unobstructed wisdom manifests before one, one generates joyful citta and so on within actionless practice. 'Actionless practice' is practice of emptiness; what is called here 'non-established practice' is this.