成唯識論述記 7.248

7.248

述曰：自下第二別解五位。於中有三：初解無想天；次解二定；後解睡、悶之位。於無想天文中有五，義即有七：一、顯得名；二、滅識多少；三、諍一期有心無心。并出體并性；四、顯處所；五、顯彼因，此即第一解得名也。「厭麁想力」者，謂諸外道以想為生死之因，今偏厭之，唯前六識想，非第七、八，故言麁想，細想在故。「生彼天中」者，生第四禪廣果天中，別有高樓受此果故，前之六識名不恒行，數間斷故。「違不恒行心及心所」者，顯六轉識滅全不行，非如七、八無不行故。若六識皆滅，何獨名無想？想滅為首，於加行位，唯偏厭之，故言為首，首是頭首，先首義故，名無想天。

The Commentary states: From here on, the second part individually explains the five states. Within this there are three parts: first, explaining the heaven of no-thought; next, explaining the two attainments; finally, explaining the states of sleep and stupor. In the text on the heaven of no-thought there are five points, but conceptually there are seven: 1. Showing how it derives its name; 2. How many consciousnesses are ceased; 3. The debate over whether an entire lifespan is with-mind or without-mind, together with setting forth its essence and its nature; 4. Showing its location; 5. Showing its cause. This is the first, explaining how it derives its name. “By the power of revulsion toward coarse thought”: all non-Buddhists take thought to be the cause of saṃsāra, and now they are specifically disgusted with it; this is only the thought of the first six consciousnesses, not the seventh or eighth, hence it is called “coarse thought,” because subtle thought remains. “Born in that heaven”: born in the Bṛhatphala heaven of the fourth dhyāna, where there is a separate elevated mansion to experience this fruition; the first six consciousnesses are named “not constantly operating” because they are frequently interrupted. “Adverse to the minds and mental factors that do not constantly operate”: this shows that the six evolving consciousnesses cease and do not operate at all, unlike the seventh and eighth, which never fail to operate. If all six consciousnesses cease, why is it solely named “no-thought”? The cessation of thought is chief; in the preparatory stage, they are exclusively disgusted with it; hence it says “chief”; “chief” means the head, meaning the foremost; hence it is named the heaven of no-thought.