成唯識論述記 7.78

7.78

述曰：此同《瑜伽》第四卷說，其五十六亦有此文。依有尋、伺二法有染故，名有尋伺地等，約染以辨立三地別，不依現起，此簡乃至生第四定中，許現起故。不依彼種，此簡乃至生非想定，種猶有故。依染有無，說三地別，故此三地，無雜亂失。然伏尋染以入中間有伺無尋。不爾，即與欲界無別，欲界無伺等時，伺等染未離故，如身在欲界，雖未離欲一品或多，作不淨觀亦伏貪欲，後出觀已，或退、不退，此亦如是。初定、中間雖同一繫，要伏尋染，方得有伺無尋地定；後出觀時，或退、不退，起於尋染，亦非離初定一品或多染方得彼定，少制伏故，非以品離，其無漏定依於此地，及已離染彼三地法，是此類故亦名此地。不爾，即成攝法不盡，更有異釋，如《樞要》說。

The Commentary states: This is the same as what is stated in Yogācārabhūmi fascicle 4, and fascicle 56 also has this passage. Relying on whether the two dharmas of investigation and examination have defilement, they are termed the stage with investigation and examination and so forth; the distinction of the three stages is established with reference to defilement, not relying on actual manifestation. This excludes [actual manifestation], since it is accepted that they can manifest even when born in the fourth dhyāna. Nor does it rely on their seeds, which excludes [seeds], since their seeds still exist even when born in the stage of neither-perception-nor-non-perception. The three stages are distinguished based on the presence or absence of defilement; therefore these three stages do not incur the fault of confusion. However, one subdues the defilement of investigation to enter the intermediate [dhyāna] with examination and without investigation. If not, it would be indistinguishable from the desire realm; when examination and the like are absent in the desire realm, the defilements of examination and the like have not yet been abandoned. This is just as when a person is in the desire realm: though not yet detached from one or many grades of desire, when practicing the contemplation of impurity they also subdue greed and desire, and upon emerging from the contemplation later, they may or may not regress. The same is true here. Although the first dhyāna and the intermediate stage are of the same bound realm, one must subdue the defilement of investigation before attaining the meditative concentration of the stage with examination and without investigation; later, upon emerging from the contemplation, one may or may not regress and give rise to the defilement of investigation. Nor is it that one must abandon one or many grades of the defilements of the first dhyāna before attaining that concentration, because there is slight suppression and restraint; it is not abandonment by grades. Untainted meditative concentrations relying upon this stage, as well as the dharmas of those three stages where defilement has already been abandoned, belong to this category and are therefore also named after this stage. If it were not so, it would result in failing to subsume all dharmas. There are further differing interpretations, as explained in the Cheng weishi lun shuyao.