成唯識論述記 5.262

5.262

述曰：定唯別作意，繫心專一境，由加行心趣求一境，唯緣本質一法，不作別緣前後念解，亦非常解。此識任運不深趣求，專緣一法，剎那別緣，故無定也。五十五說：於所觀事其定方生，任運緣者即無此定。既爾，如來便應無定，任運緣故。此難不然，如來識等深取所緣，非如七、八任運麁淺隨業等境。又佛識等因定類生，設令能緣，其必有定；非七、八識前時有定種類引生，專緣一境而不定也。又佛專心，此散漫故。

The Commentary states: Meditative concentration only engages in distinctive mental application, binding the mind exclusively to a single object; through a mind of preparatory exertion it aspires toward and pursues a single object, exclusively grasping a single intrinsic dharma without generating distinct cognitions of earlier and later thoughts regarding separate objects, nor is it an ordinary, perpetual cognition. This consciousness operates spontaneously without deeply pursuing [its object]; it does not exclusively focus on one dharma or grasp distinct objects from moment to moment; therefore it lacks meditative concentration. Fascicle 55 states: 'Meditative concentration arises only regarding an object under contemplation; if it grasps spontaneously, then it lacks this meditative concentration.' If that were so, the Tathāgata would lack meditative concentration, because he grasps spontaneously. This objection is invalid: the Tathāgata's consciousnesses and so forth grasp their cognitive objects deeply; they are not like the seventh and eighth [consciousnesses], which are spontaneous, coarse, and shallow, following karmic objects and the like. Furthermore, the Buddha's consciousnesses and so forth are generated from the category of meditative concentration; even if they can grasp, they must possess meditative concentration. It is not the case that the seventh and eighth consciousnesses were previously induced by the category of meditative concentration, focusing on a single object yet lacking meditative concentration. Moreover, the Buddha has an attentive mind, whereas this [consciousness] is dispersed.