成唯識論述記 10.470

10.470

述曰：此體雖非縛，由真擇力滅障得，故寧非擇滅？滅障得故，如煩惱滅，即二無為是擇滅攝。次會《顯揚》十八文，彼說暫伏滅者，謂說伏惑得，及無漏心滅惑位時說故。此若約無間道斷、解脫道得，即《對法》第二等文為正，是擇滅攝。若約伏滅得滅定等上建立，即非擇滅，如《顯揚》等。如前第二卷抄及《對法》第二卷抄解。不動義如前說。

The Commentary states: Although its essential nature is not [itself] a bond, it is attained through the eradication of obstacles by the power of genuine analytical discernment; hence, how could it not be analytical cessation? Because it is attained through the eradication of obstacles, just as the eradication of afflictions is, these two unconditioned states are subsumed under analytical cessation. Next, in reconciling the text of the eighteenth fascicle of the Prakaraṇāryavācā, where it speaks of temporary suppressive cessation, that is stated in terms of attaining it by suppressing afflictions, and at the time when the taint-free mind eradicates afflictions. If this is considered in terms of being severed by the path of uninterrupted activity and attained by the path of liberation, then the text of the second fascicle of the Abhidharma-samuccaya-vyākhyā, etc., is definitive: it is subsumed under analytical cessation. If it is established upon attaining meditative cessation, etc., through suppression and cessation, then it is non-analytical cessation, as in the Prakaraṇāryavācā and other works. This is explained as in the earlier notes on the second fascicle and the notes on the second fascicle of the Abhidharma-samuccaya-vyākhyā. The meaning of 'unshakeable' is as explained before.