成唯識論述記 7.308

7.308

述曰：明二無心定中此第二文，即無心中第三位也。文雖有六，義有十二。第一、得人，謂有、無學者，六十六云：即簡二乘，非俱脫者不得入故。此中獨覺亦有不得滅定者不？以義今准此文，故有獨覺不得滅定。即部行中，乃至亦有不得通者，獨一者必得故。有學聖者除初二果唯身證不還，以有學中有異生故，以聖言簡。第二、得所以伏斷差別。「已伏或離無所有貪，上貪不定」者，若上、若下皆有伏、斷，如下當辨。以滅定唯依非想定起故，此依初修二乘者離，菩薩不伏離貪。第三、與前出離想別及所滅識。「止息想」者，謂二乘者，厭患六識有漏勞慮，或觀無漏心麁動，若菩薩等，亦欲發生無心寂靜似於涅槃功德故起。第四、滅識多少。「令不恒行」及「恒行染」者，謂若二乘即除人空之染，菩薩亦除法空之染，各望自乘說為染故。《對法》第二、《五蘊論》言：恒行一分。若說第七唯有漏唯人執者，即第七全不行，望第八是一分故。即以此文為證唯有漏。若說有法執，二乘除人空一分，菩薩雙除，非全無第七，定名同前。第五釋名。

The Commentary states: Among the explanations of the two mindless concentrations, this is the second passage, which is the third state among the mindless states. Although the text has six parts, there are twelve meanings. First, the persons who attain it: namely, those in training and those beyond training. Fascicle 66 says: This excludes the two vehicles, because those who are not liberated both ways cannot enter it. In this context, are there also pratyekabuddhas who do not attain the concentration of cessation? Deduce now from this text: thus there are pratyekabuddhas who do not attain the concentration of cessation. That is, among the group-wanderers, there are even those who do not attain the superknowledges; the solitary ones definitely attain it. Among noble trainees, excluding the first two fruits, it is only the non-returner who is a bodily witness; because among trainees there are ordinary beings, the word 'noble' is used to exclude them. Second, the reason for attainment, the distinction between subduing and severing: 'Having subdued or abandoned desire for nothingness while upper desire is indeterminate'—whether higher or lower, there are both subduing and severing, as will be distinguished below. Because the concentration of cessation is generated only on the basis of [the stage of] neither-ideation-nor-non-ideation, this refers to abandoning for those of the two vehicles who cultivate it for the first time; bodhisattvas do not [need to] subdue or abandon desire. Third, the distinction from the prior ideation of renunciation and the consciousnesses that are ceased: 'The ideation of quietude' means that those of the two vehicles revolt against the distress and toil of the sāsrava six consciousnesses, or contemplate the coarseness and agitation of the anāsrava mind; while bodhisattvas and others generate it because they also wish to bring forth the mindless, quiet virtue that resembles nirvāṇa. Fourth, the quantity of consciousnesses ceased: 'Causes the non-constant' and 'constant defiled [to cease]': for the two vehicles, this removes the defilement of self-grasping (pudgalagrāha); for bodhisattvas, it also removes the defilement of dharma-grasping (dharmagrāha), for defilement is spoken of relative to each vehicle's own path. The Abhidharmasamuccaya fascicle 2 and the Pañcaskandhaka-śāstra say: 'a portion of the constantly operating.' If one says that the seventh consciousness is exclusively sāsrava and exclusively pudgalagrāha, then the seventh ceases entirely, and relative to the eighth it is a portion; thus this text is taken as proof that [the seventh] is exclusively sāsrava. If one says that there is dharmagrāha, the two vehicles remove the pudgala-emptiness portion, while bodhisattvas remove both, not that the seventh is entirely absent; the name of the concentration is the same as before. Fifth, explaining the name.