成唯識論述記 8.459

8.459

述曰：不許下無明發上地行者，初伏下地染所起未至上定，應非行支，要入彼根本定，離九品欲盡，後時方起彼地無明。爾時，彼地無明猶未起故，彼有漏定應非行支，無無明支故。既名行支，明是無明所發。此意即顯五十六說，依多分支說，經意通論，有依他地，亦無違也。此文可顯未至無惑不得根本，竟不起故，但是下起，初起未至皆如此發。

The Commentary states: If one does not accept that the ignorance of a lower [stage] initiates the karmic formations of a higher stage, then the preparatory concentration (anāgamya-samādhi) of a higher stage generated when first subduing the defilements of a lower stage would not be the branch of karmic formations; one must enter its fundamental absorption and completely abandon the nine grades of desire, and only later will the ignorance of that stage arise. At that time, since the ignorance of that stage has not yet arisen, that sāsrava concentration would not be the branch of karmic formations, because there would be no branch of ignorance. Since it is indeed named the branch of karmic formations, it is evident that it is initiated by ignorance. This meaning shows that what chapter 56 says is spoken based on the majority of the branches; the sūtra's intent is a general treatment, admitting reliance on another stage, and there is no contradiction. This text reveals that in the preparatory stage, having no defilements [of that stage], one does not attain the fundamental [absorption], and thus [the higher defilement] does not arise at all; it arises only from the lower, and the initial arising of preparatory concentration is always initiated in this way.