成唯識論述記 7.288

7.288

述曰：此下別解，文雖分六，義有十一。異生者，一、顯得人，聖厭之故；遍淨者，謂第三禪天，第四禪以上貪猶未伏，二、顯離欲也；出離想者，三、顯行相，即作涅槃想也；不恒行等滅者，四、顯所滅識多少也；想滅為首等者，五、釋定名也，謂有心定，令身、心俱平等名安，怡悅名和，今無心定由定前心力，令身平等、和悅，如有心定，亦名為定。義與彼等。此體如前第一卷說，依二十二法滅上假立。以上總是第一段文，有五義也，作何伏染而入定者，《瑜伽》第十二說：「問：以何方便入此等至？答：觀想如病、如癰、如箭，入第四定，修厭背想作意，於所生起種種想中，厭背而住。唯謂無想寂靜微妙，於無想中持心而住，如是漸次，離諸所緣，心便寂滅」，《顯揚》第一亦作此說，即以六行伏惑之法入此定也。此中釋名如第二卷疏，不同《俱舍》云：或無想者定，或定無想名無想定。

The Commentary states: From here down is the specific explanation. Although the text is divided into six [parts], the meanings are eleven. "Ordinary beings": first, it reveals the person who attains it, because noble ones revile it. "Śubhakṛtsna": that is, the heavens of the third dhyāna, where greed for the fourth dhyāna and above has not yet been subdued; second, it reveals the detachment from desire. "The thought of emancipation": third, it reveals the mental aspect, which is entertaining the conception of nirvāṇa. "The cessation of the non-constant [consciousnesses] and so forth": fourth, it reveals the quantity of consciousnesses extinguished. "With the cessation of conception as the foremost": fifth, it explains the name of the attainment. That is, an attainment with mind makes both body and mind tranquil, which is called peaceful, and pleasant, which is called harmonious. Now, this mindless attainment, by the power of the mind prior to the attainment, makes the body tranquil and harmonious; just like an attainment with mind, it is also named an attainment. In meaning it is equal to that. Its substance, as stated in the first fascicle, is nominally established upon the cessation of twenty-two dharmas. All the above is the first segment of text, possessing five meanings. As for what subduing of defilements one performs to enter the attainment, fascicle twelve of the Yogācārabhūmi-śāstra states: "Question: By what skillful means does one enter this attainment? Answer: Viewing conception as a disease, as an ulcer, as an arrow, one enters the fourth dhyāna and cultivates the attention of revulsion against conception. In the midst of the various conceptions that arise, one abides in revulsion. Believing only non-conceptualization to be tranquil, subtle, and sublime, one holds the mind and abides in non-conceptualization. In this manner, gradually departing from all cognitive objects, the mind becomes quiescent and extinct." Fascicle one of the Prakaraṇāryavācā also gives this explanation; that is, entering this attainment by means of the method of subduing afflictions through the six aspects. Here, the explanation of the name is as in the commentary on the second fascicle, not like the Abhidharmakośa-śāstra which says: it is named the non-conceptual attainment either because it is the attainment of one without conception, or because it is an attainment without conception.