成唯識論述記 7.345

7.345

述曰：復有頓悟決定性人，有從初地即能伏一切煩惱，如前第三卷引，即《對法》第十四卷說。此菩薩十地中皆能起此定。十卷《入楞伽》第七〈入道品〉初，及《十地經》第八卷第九地中，說前六地中亦能入此定故。即十地菩薩，有起煩惱，謂悲增上者；有不起煩惱，謂智增上者。又解或雖悲、智等，而所樂行不同，一怖故伏惑恐為失，一不怖故起利生故，或伏、或不伏有此差別。如地前迴心入大乘位，有先得此定者，有不得者，有聖者者，有凡夫者故，即成佛者，先已成就故，至佛時，由先無始成就滅定種子故。今初成佛即名為得，圓滿成故。若隨二師三乘分別，約地根性或九品定、不定者，得定人數皆如理思。又解，《瑜伽》第十二說：入此定有二：一、依非想處相；二、依無想界相。《成業論》云：有二因緣能入滅定，謂如前引。《楞伽》第七云：謂前六地中，共聲聞等緣有為行等，乃至廣說能入此定，於七地中能念念入此定，能離諸法有無想故。《瑜伽》四十八同《楞伽》說，《對法》第十三等亦說。無想行菩薩，謂住遠行地菩薩，能令諸相不現行故，今准此等經論文，若決定性決定已得，通論位次，即十地皆得，如《楞伽》說。初地等能入此定，共聲聞等緣有為行，即是《大論》、《成業》，依非想處相入此定，但厭非想處心故，名緣有為行。若入七地滿心，能念念入此定，行無相行，緣無相界入此定故，不共前六地。聲聞等行相故，即《大論》六十二：據念念能入，緣無相涅槃相，不共聲聞等，即說遠行地，方能入此定。《楞伽》據定得，即十地皆得，無相違故。雖《瑜伽》八十說：入無餘依緣無相界入此滅定，此之相分亦有為相，似無相界非真得彼，任運起無違，故《大論》第十二說：問：入此定不分別我當入等，乃至廣說，既無作意云何能入出此定？答：先於心善修故，乃至任運能入出，隨其自在未自在者何心皆出，又說出定時，觸三種觸，謂：不動觸、無所有觸、無相觸。緣三種境：一、有境；二、境境；三、滅境等，如《樞要》說。此無心二定顯數滅心所多少？唯二十二，一是心王故。問：非有漏心別境五皆起，如何唯二十二？答：有漏此不俱行相別故，無漏可然，一曾得、未曾得。佛於何時得，謂餘分別如《對法抄》，即《楞伽》第八、《大論》十二、五十三、五十六、六十二、八十、《對法》第二、第五、第十、第十三、《顯揚》第一、《十地論》第八卷、《五蘊》、《成業》，出定由先期願，共為此證。

The Commentary states: Furthermore, among persons of definitively fixed nature who awaken suddenly, there are some who from the first ground are able to suppress all afflictions, as cited earlier in the third fascicle, which is stated in the fourteenth fascicle of the Abhidharma-samuccaya-vyākhyā. Such bodhisattvas are able to arouse this concentration in all ten grounds. This is because the beginning of the seventh chapter, 'Entering the Path,' of the ten-fascicle Laṅkāvatāra-sūtra, and the ninth ground in the eighth fascicle of the Daśabhūmika-sūtra, state that they are also able to enter this concentration in the preceding six grounds. That is, among the bodhisattvas of the ten grounds, there are those who arouse afflictions, namely those in whom compassion is predominant; and there are those who do not arouse afflictions, namely those in whom wisdom is predominant. Another explanation is that although compassion and wisdom are equal, the practices they delight in differ: one fears [the afflictions] and so suppresses them lest they incur faults, while one does not fear them and so arouses them to benefit sentient beings; hence there is this difference between suppressing and not suppressing. Just as when converting the mind prior to the grounds to enter the Mahāyāna stages, there are those who previously attained this concentration and those who did not, those who are noble ones and those who are ordinary beings; thus, regarding one who accomplishes buddhahood, because it was previously perfected, by the time of buddhahood, by virtue of having accomplished the seeds of the concentration of cessation from beginningless time, upon now initially achieving buddhahood it is called 'attained', because of reaching ultimate completion. If one distinguishes the three vehicles according to the two masters, based on stage, faculty, or the nine grades being fixed or non-fixed, the number of persons attaining the concentration should all be contemplated in accord with principle. Another explanation: Yogācārabhūmi fascicle twelve says: Entering this concentration has two [aspects]: first, based on the mark of the stage of neither-conceptualization-nor-non-conceptualization; second, based on the mark of the realm of non-conceptualization. The Karmasiddhiprakaraṇa states: There are two causes and conditions that enable entry into the concentration of cessation, as cited previously. The seventh fascicle of the Laṅkāvatāra says: In the preceding six grounds, in common with śrāvakas and so forth, taking conditioned formations as object, and so on up to extensively explaining that they are able to enter this concentration; in the seventh ground, they are able to enter this concentration from moment to moment, because they can transcend conceptualizations of the existence or nonexistence of all dharmas. Fascicle forty-eight of the Yogācārabhūmi accords with what the Laṅkāvatāra says, and fascicle thirteen and others of the Abhidharma-samuccaya-vyākhyā also state it. Bodhisattvas of non-conceptual practice refer to bodhisattvas abiding in the Far-Reaching Ground, because they can cause all marks not to become active. Now, relying on these sūtra and treatise texts: if it is of fixed nature, having definitely attained it, discussing the stages generally, it is attained in all ten grounds, as the Laṅkāvatāra says. Entering this concentration from the first ground and so forth, in common with śrāvakas and so forth taking conditioned formations as object, is what the Great Treatise and the Karmasiddhiprakaraṇa refer to as entering this concentration based on the mark of the stage of neither-conceptualization-nor-non-conceptualization; merely being averse to the mind of the stage of neither-conceptualization-nor-non-conceptualization is termed 'taking conditioned formations as object'. If entering the perfected mind of the seventh ground, being able to enter this concentration from moment to moment, practicing signless practice, and taking the signless realm as object to enter this concentration, it is not shared with the cognitive marks of śrāvakas and so forth of the preceding six grounds. Thus, when fascicle sixty-two of the Great Treatise says that only the Far-Reaching Ground can enter this concentration, it is based on being able to enter it from moment to moment, taking the signless mark of nirvāṇa as object, not shared with śrāvakas and so forth. The Laṅkāvatāra is based on definitive attainment, meaning it is attained in all ten grounds, so there is no contradiction. Although fascicle eighty of the Yogācārabhūmi states that entering without residue relies on taking the signless realm as object to enter this concentration of cessation, this objective aspect (nimittabhāga) is also a conditioned mark, resembling the signless realm rather than truly attaining it; its spontaneous arising involves no contradiction. Hence fascicle twelve of the Great Treatise says: Question: When entering this concentration, one does not make discriminations such as 'I shall enter,' and so on up to extensively saying: since there is no attention (manaskāra), how is one able to enter and emerge from this concentration? Answer: Because of having previously cultivated well in the mind, and so on up to being able to enter and emerge spontaneously; depending on whether one has mastery or lacks mastery, whichever mind [is present], all can emerge. It also states that when emerging from concentration, one touches three kinds of contact: imperturbable contact, contact of nothingness, and signless contact. It takes three kinds of objects as conditions: first, existing objects; second, object-objects; third, cessation objects, and so forth, as explained in the Shuyao. In these two mindless concentrations, how many mental factors are explicitly extinguished? Only twenty-two, one being the mental king. Question: Since the five particular states do not all arise in non-contaminated minds, why are there only twenty-two? Answer: In contaminated states, these do not operate together because their cognitive marks differ, whereas in uncontaminated states this is admissible. One is previously attained, another not previously attained. As for at what time the Buddha attained it, the remaining distinctions are as in the Notes on the Abhidharma-samuccaya; that is, the eighth fascicle of the Laṅkāvatāra, the twelfth, fifty-third, fifty-sixth, sixty-second, and eightieth of the Great Treatise, the second, fifth, tenth, and thirteenth of the Abhidharma-samuccaya-vyākhyā, the first of the Prakaraṇāryavācā, the eighth of the Daśabhūmikā-śāstra, the Pañcaskandhaka, and the Karmasiddhiprakaraṇa, which establish that emergence from concentration is due to previous aspiration, serve collectively as proof of this.