成唯識論述記 7.333

7.333

述曰：此第二師說。下之三定及欲四地惑種要須斷盡，餘上五地惑伏或斷方能入此定。下三定等中定障，苦、樂等變異受俱惑種，障定強故，如不動無為不依下地立，說即初起唯欲界，後起除三定，通上五地皆得。即以第十《對法》四句為證。此中第二師為勝，文正證故，亦有理故。有人欲明初二果伏得此定者，不然，論不說故。又，麁定障尚未斷盡，如何能入？亦應於彼建立身證，證九定故，如《對法》第二抄解熏禪難等。

The Commentary states: This is the explanation of the second master. The affliction seeds of the lower three concentrations and the desire realm—the four stages—must be completely severed, while only when the afflictions of the remaining higher five stages are suppressed or severed can one enter this concentration. In the lower three concentrations and so forth, the obstacles to concentration are the affliction seeds associated with fluctuating feelings such as suffering and pleasure, which strongly obstruct concentration. Just as the unconditioned state of imperturbability is not established on the basis of the lower stages, it is said that its initial arousing is solely in the desire realm, whereas its subsequent arousing is admissible in all the higher five stages, excluding the three concentrations. This takes the four phrases in the tenth fascicle of the Abhidharma-samuccaya-vyākhyā as proof. Here, the second master is superior, because canonical texts directly attest to it and it also possesses reason. Someone wished to explain that those of the first two fruits can suppress [the afflictions] to attain this concentration; this is not so, because the treatises do not state it. Furthermore, when the coarse obstacles to concentration have not yet been severed completely, how could they enter it? Also, 'body-witness' should then be established for them as well, because of having witnessed the nine concentrations, as explained in the second fascicle of the Notes on the Abhidharma-samuccaya concerning difficulties in perfumed dhyāna, and so on.