成唯識論述記 6.446

6.446

述曰：上來是總，下子段異說解疑。如聞、思位修定之時，未得上定，定前近加行，亦名定地，此時微有調暢義故；除遠加行餘散善位。今坐禪者，雖不得定亦有調暢故，即是欲界亦有輕安。若欲無者，便違〈本地分〉第三卷說：「信等十一法通一切地」。若言從多地說言通，一切非實通者，應從多分說彼俱起，十恒俱故。既不許爾，故知欲界亦有輕安。其五十六、六十三卷、《顯揚》第六皆云：不定地者，謂無輕安地。欲界者，謂除輕安俱定等。彼云：謂若根本上界勝妙輕安無故。作如此說，非說無欲界輕安，如說無色界無色，彼非無定色故。

The Commentary states: The above was general; below are divergent explanations resolving doubts. For instance, when cultivating samādhi in the states of hearing and reflection, before obtaining the superior samādhi, the proximate preparatory practice before samādhi is also called a meditative stage, because at this time there is a slight sense of harmonization and fluency; this excludes distant preparatory practice and other distracted wholesome states. Modern meditators, though not attaining samādhi, also experience harmonization and fluency, meaning pliancy also exists in the desire realm. If the desire realm lacked it, this would contradict what is stated in fascicle 3 of the Maulībhūmi: 'The eleven dharmas, faith and the others, are pervasive of all stages.' If one says that it is spoken of as pervasive of all stages based on the majority of stages and is not truly pervasive, then their co-arising should also be spoken of based on the majority, since the ten are constantly conjoined. Since this is not accepted, we know that the desire realm also has pliancy. Fascicles 56 and 63, and Prakaraṇāryavācā fascicle 6, all state: 'Non-meditative stages' refers to stages lacking pliancy. 'Desire realm' refers to the exclusion of samādhi conjoined with pliancy and so forth. That [text] means: It is stated in this way because the fundamental, superior, and subtle pliancy of the higher realms is absent, not that desire-realm pliancy is absent, just as it is said that the formless realm lacks form, yet it is not devoid of meditatively produced form.