成唯識論述記 7.331

7.331

述曰：下明修惑有二：初明二乘；後明菩薩。二乘中有二：初異說；後問答。此初師說：唯除非想，下八地修惑，要全斷欲界者，餘上八地或伏或斷，方起此定。以欲界必須斷者，下界煩惱種，有二性不善、無記。言「繁雜」者，繁多雜亂義，此俱定障，障定強故，上界煩惱一性不多，故可伏得，其非想處斷與不斷皆極成，故下七不定，又何不斷六品等初二果人得者。世親《攝論》第三云：唯說不還等五人得故，即上八地四禪無色皆得後起，欲界初修，故五十三亦說：有學入者謂不還，無學入者，謂俱分解脫，故初、二果不得入。若爾，《對法》第九，四句中第二句，謂聖者已得第四靜慮，不求生無色能入此定，不言已得初定等如何通？答：彼不言唯依得第四定，復不遮下三定未斷不得，故有何妨。

The Commentary states: Below, in clarifying the afflictions of cultivation, there are two parts: first, clarifying the two vehicles; second, clarifying bodhisattvas. Within [the section on] the two vehicles, there are two parts: first, divergent explanations; second, questions and answers. This first master explains: only except for [the stage of] neither-conceptualization-nor-non-conceptualization, regarding the afflictions of cultivation of the lower eight stages, one must completely sever those of the desire realm, while [as for those of] the remaining higher eight stages, whether suppressed or severed, one only then arouses this attainment. As for why those of the desire realm must be severed: the affliction seeds of the lower realm comprise two natures, the unwholesome and the indeterminate. The term 'copious and mixed' means abundant and chaotic; these are all obstacles to concentration, and because they obstruct concentration strongly [they must be severed]. Afflictions of the higher realms are of a single nature and not numerous, and hence can be suppressed to attain [the concentration]. Severing or not severing [the afflictions of] the stage of neither-conceptualization-nor-non-conceptualization is fully established [in both views]; hence the lower seven [stages] are not fixed. Moreover, why are those of the first two fruits who have not severed the six grades [of desire-realm affliction] unable to attain it? Vasubandhu's Mahāyānasaṃgraha, fascicle three, says: It is stated that only five persons, such as non-returners, attain it; thus, in the higher eight stages—the four dhyānas and the formless [attainments]—all can subsequently arouse it, while the initial cultivation is in the desire realm. Hence [Yogācārabhūmi] fascicle fifty-three also says: of those in training who enter it, it refers to non-returners; of those beyond training who enter it, it refers to those liberated in both parts. Therefore, those of the first and second fruits cannot enter it. If so, how is the second phrase among the four phrases in fascicle nine of the Abhidharma-samuccaya-vyākhyā—which states that a noble one who has already attained the fourth dhyāna and does not seek rebirth in the formless realm is able to enter this concentration, without mentioning having already attained the first dhyāna and so forth—to be construed? Answer: That text does not say that it is based solely on attaining the fourth dhyāna, nor does it preclude that one cannot attain it when the lower three dhyānas are not yet severed; hence what impediment is there?