成唯識論述記 7.314

7.314

述曰：自下文第三，義第七。初修依何地起？初必依有頂，遊觀無漏為加行入初修，即二乘及七地以前等。《瑜伽》第十二卷說：「唯除如來及出第二僧祇大菩薩，餘不能超諸等至，佛等隨欲皆入」，故知二乘等名未自在，唯得無所有處心，後超一地無漏入故。《顯揚》亦同。言「遊觀」者，簡無分別智為加行心。《瑜伽》第十二說：「或依非想非非想而入此定，或依滅盡相而入此定」，《成業論》引《摩訶俱瑟恥羅經》：二因緣能入此定，謂不思惟一切相及正思惟無相界故入此定，為有正思惟無想界定，故恐濫無分別智，遊觀言簡也。何以唯依非想者？次第定中最居後故，以此定厭心至微微心方入，餘下地心麁不能作此行相，故依非想，次第定中，麁至細最居後故。又此無心勝定，以下品有心勝定為先，非無心勝定為先，後有心定起，無心必由有心引生故。亦非中間間起，以下定行相，不至微微故，即次第定中，義理最居後故，又教說為最居後故。言微微者，謂定前第二念心等，細於以前心，故名之為微；後第一念臨入定之心，復細於前微心，故稱為微微。第八義無漏分別。

The Commentary states: Next is the third textual unit, the seventh topic: On the basis of which stage is it generated when first cultivated? When first cultivated, it must be entered on the basis of the peak of existence (bhavāgra), with discursive anāsrava [mind] as preparatory application. 'When first cultivated' refers to the two vehicles and those prior to the seventh bhūmi. Fascicle 12 of the Yogācārabhūmi states: 'Except for the Tathāgata and the great bodhisattvas who have emerged from the second asaṃkhyeya [kalpa], none can leap over the various meditative attainments; the Buddhas and so forth enter at will.' Therefore, we know that the two vehicles and others are called 'not yet sovereign', and only after attaining the mind of the stage of nothingness do they leap over one stage to enter via anāsrava [mind]. The Prakaraṇāryavācā is also the same. The word 'discursive' excludes the non-conceptual gnosis as the preparatory mind. Fascicle 12 of the Yogācārabhūmi says: 'Either based on neither-ideation-nor-non-ideation one enters this concentration, or based on the characteristic of cessation one enters this concentration.' The Karmasiddhiprakaraṇa cites the Mahākoṣṭhila-sūtra: two causes and conditions enable entry into this concentration, namely, not reflecting on any characteristic and correctly reflecting on the unconditioned realm. Because there is a concentration of correctly reflecting on the markless realm, for fear that it might be conflated with non-conceptual gnosis, the term 'discursive' is used to exclude it. Why is it based only on neither-ideation? Because among the sequential concentrations it stands at the very end. For one enters this concentration only when the mind of revulsion reaches the most subtle mind; the coarser minds of the other lower stages cannot perform this mode of activity. Hence it is based on neither-ideation, for from coarse to subtle it stands at the very end among the sequential concentrations. Furthermore, this superior mindless concentration is preceded by an inferior superior mindful concentration; it is not preceded by a superior mindless concentration with a mindful concentration arising afterwards, because mindlessness must be induced by mindfulness. Nor does it arise intermittently in between, because the modes of activity of lower concentrations do not reach the most subtle. Thus, among the sequential concentrations, in principle it stands at the very end, and the teaching also states that it stands at the very end. 'Most subtle' means: the second mental moment prior to the concentration is subtler than previous minds, and so is called subtle; the subsequent first mental moment just as one is about to enter concentration is still subtler than the preceding subtle mind, and so is called 'most subtle'. The eighth topic is the discrimination of anāsrava.