成唯識論述記 7.326

7.326

述曰：於第八識若未信受，生彼不起，恐無色已後無心，成斷故，同無餘依。若已信生彼，非但於下得起，亦得於彼現起此定，知有藏識，雖無色身，不慮斷滅。前引五十六、《對法》第十，正與此同。然舊諸師謂，未建立教即小乘說，已建立是大乘說者。不然，若大乘說對彼二乘建立第八，已不知有此，設生無色豈不慮斷，故知建立者是信有義。不建立者非信有義，此與彼同。問：若爾，諸得此定，必是不還已去，生無色聖者，必非不定性聖者，是定性人，聖不下生故，非不定人先根熟時佛不救故，亦非不定性人大根必不熟入無餘，義如第八十無餘依地說，與定性人有何別故？即彼定性人，如何信有第八識也？菩薩又不生彼？若信大乘便非定性不應生彼，若定性者，云何信有？答：即定性中有愚法者，不信大乘故彼定不起，若不愚法聲聞，雖信大乘不將為究竟，由信有故，彼起此定，不為究竟故，聖人生彼，如今大乘信小乘教。或此文意與五十六別，此據一分聖者，非謂一切皆爾，不聞大乘人，生彼決定不起此定故。然《對法》第十云：謂無色，多分不安住寂靜異熟，故不入此定，非如下界故，更為此第二解也。約實亦得《瑜伽》為勝。

The Commentary states: If one has not faith in and acceptance of the eighth consciousness, upon being born there one does not give rise to it, fearing that after becoming mindless in the formless realm, one will be annihilated, identical to nirvāṇa without remainder. If one has already had faith and is born there, not only can it arise below, but one can also manifest and give rise to this concentration there; knowing that the storehouse consciousness exists, although there is no material body, one does not fear annihilation. What was cited earlier from fascicle fifty-six and fascicle ten of the Abhidharma-samuccaya is precisely identical to this. However, the former masters held that the unestablished teaching refers to the Hīnayāna exposition, and the established refers to the Mahāyāna exposition. That is not so: if the Mahāyāna exposition establishes the eighth with respect to those two vehicles, they would not yet know of its existence, and if born in the formless realm, how would they not fear annihilation? Hence we know that 'established' means having faith in its existence, while 'not established' means lacking faith in its existence; this is identical to that. Question: If so, all who obtain this concentration must be anāgāmins and above; anāgāmins born in the formless realm must not be those of indeterminate lineage, but of determinate lineage, because noble ones do not take birth below, and because when the faculties of those of indeterminate lineage mature earlier the Buddha does not fail to rescue them; nor is it that the great faculties of those of indeterminate lineage will definitely not mature and enter nirvāṇa without remainder—as explained in the stage of nirvāṇa without remainder in fascicle eighty, what difference would there be with those of determinate lineage? How could those very persons of determinate lineage believe in the existence of the eighth consciousness? Furthermore, bodhisattvas are not born there. If they believe in the Mahāyāna, they would not be of determinate lineage and should not be born there; if they are of determinate lineage, how could they have faith in its existence? Answer: Even among those of determinate lineage there are those who are confused about the Dharma; because they do not believe in the Mahāyāna, they definitely do not give rise to it there. If they are śrāvakas not confused about the Dharma, although they believe in the Mahāyāna they do not take it as ultimate; because they believe in its existence, they give rise to this concentration there, and because they do not take it as ultimate, noble ones are born there—just as today the Mahāyāna believes in the Hīnayāna teaching. Or the meaning of this passage differs from fascicle fifty-six: this is based on a portion of noble ones, not meaning that all are like this, because those who have not heard the Mahāyāna, upon being born there, definitely do not give rise to this concentration. However, fascicle ten of the Abhidharma-samuccaya says: in the formless realm, for the most part they do not abide peacefully in serene fruition, and therefore do not enter this concentration, unlike the lower realms; hence this second explanation is made. In terms of actuality, [the explanation in] the Yogācārabhūmi is superior.