成唯識論掌中樞要 2.91

2.91

此與初變有同、不同，頌說、不說。「疏」指如《樞要》者，如十卷中解平等性智唯捨受俱者，觀智是初定，平等智初定攝。觀智喜、樂俱，平等智隨喜樂。有二解：一、解得。然今說者，取至佛位，唯捨一定，未自在隨觀智，自在不然故。若爾，七識因捨俱，淨由他喜、樂，因中無尋、伺，果由他引生。答：尋、伺行相麁，非由他引轉，亦應喜、樂非一類，他引不隨生。故第二義一切是捨。何故地同？共受即別，喜、樂易脫故，恒唯捨受，定不相違故。從能引。若有漏位能依通九地，所依一地攝，隨所生故。若至佛位，能依通九地，所依唯第四定，與淨第八相依相續，無動搖故。十地無漏能依、所依俱定同地，隨他引故，未無動故。此說法觀品，非生觀品，猶有漏故。

Between this and the initial transformation there are similarities and differences, stated or unstated in the verse. Where the Commentary indicates "as in the Pivotal Essentials": as explained in the ten fascicles, the equality-wisdom is associated only with indifferent feeling. When the observational wisdom belongs to the first dhyāna, the equality-wisdom is subsumed under the first dhyāna. When the observational wisdom is associated with joy and pleasure, the equality-wisdom follows with joy and pleasure. There are two explanations: First, it is explainable that it is acquired. However, what is stated now holds that, reaching the Buddha stage, it is definitely associated only with indifference; when one has not attained mastery, it follows the observational wisdom, but with mastery this is not so. If so, the seventh consciousness during the causal stage is associated with indifference, but when pure it depends on another's joy and pleasure; in the causal stage there is no vitarka or vicāra, yet in the fruition it is induced to arise by another. Answer: Vitarka and vicāra have coarse modes of activity and cannot be caused to arise by the induction of another; likewise, joy and pleasure would not be of a uniform class and, when induced by another, would not follow to arise. Therefore, according to the second explanation, it is entirely indifferent [feeling]. Why is the level the same? The shared feeling is different; because joy and pleasure are easily changeable, it is constantly accompanied only by indifferent feeling, which definitely does not conflict. It follows the inducing [wisdom]. If in the sāsrava stage, the supported pervades the nine levels, while the support is subsumed under a single level, in accordance with the rebirth. If one reaches the Buddha stage, the supported pervades the nine levels, while the support is only the fourth dhyāna, which mutually supports and continuously continues with the pure eighth, because it is unshakeable. The anāsrava [wisdoms] of the ten grounds have both supported and support definitely on the same level, because they follow what is induced by another, not yet being unshakeable. This is said of contemplation of dharmas, not contemplation of rebirth, since it is still sāsrava.