成唯識論述記 8.602

8.602

若作此釋，此中據定，非無宜往七地已前，前三果亦得受義故，如《對法》第十三抄會，彼有異解。初地等既得者，必更無決定分段業，如阿羅漢故。十卷《楞伽》第四云：「大慧說寂靜法，得證清淨無我之相入遠行地，入遠行地已得無量三昧自在如意生身故。」即知七地已得此生死，然未一向故此中不說。然《勝鬘經》與此說同，二乘無學、自在菩薩名意成身，十卷《楞伽》第五云：大惠有三種意生身：一者得三昧樂三摩跋提意生身，謂第三、第四、第五地中；二者如實覺知諸法相意生身，謂菩薩摩訶薩於八地中；三者種類俱生無作行意生身，謂自內證一切法如實樂相、法相樂故，即七地前皆得變易也。

If one makes this interpretation, here it is based on what is definitive, not that there is no meaning whereby those who advance through the stages prior to the eighth stage, and the first three fruits, also attain it, as reconciled in the notes on the thirteenth fascicle of the Abhidharma-samuccaya-vyākhyā, where there is a different explanation. Since those in the first stage and above have already attained it, they definitely have no further definitive segmented karma, just like arhats. The fourth fascicle of the ten-fascicle Laṅkāvatāra says: 'Mahāmati, expounding the tranquil Dharma, one attains and realizes the pure mark of selflessness and enters the stage of Far-Reaching (Dūraṃgamā); having entered the stage of Far-Reaching, one attains the mind-made body of mastery in immeasurable samādhis.' Thus we know that in the seventh stage one has already attained this saṃsāra, yet because it is not exclusively so, it is not mentioned here. However, the Śrīmālā-sūtra is identical in explanation to this: the two vehicles' aśaikṣas and bodhisattvas of mastery are called the mind-made body. The fifth fascicle of the ten-fascicle Laṅkāvatāra says: 'Mahāmati, there are three kinds of mind-made bodies: first, the mind-made body of the enjoyment of samādhi and samāpatti, which refers to the third, fourth, and fifth stages; second, the mind-made body of knowing the marks of dharmas as they truly are, which refers to bodhisattva-mahāsattvas in the eighth stage; third, the mind-made body of congenital equal nature and uncreated action, which refers to internally realizing the mark of joy as it truly is in all dharmas, the joy of the marks of dharmas.' This means that prior to the eighth stage, all attain transformation.