成唯識論述記 7.78

7.78

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.