成唯識論了義燈 6.91

6.91

答：不例，如近分定初剎那思，是上地行。初起之時，不由上心不了方起，故由下地無明所發，若在欲界，為求善果，起造福業，即由不了，為苦方求。既與如理作意相應，明非現愚，能發行支，若近分定相應之思，不感根本，總報果者，可近分心為求上生，修根本定，由彼種發。既下論云：即苦、麁等六種行相，有求上生而起彼故，故近分定說為行支，明由下發。

Answer: They are not analogous. For instance, volition in the first moment of a sāmantaka (access concentration) is action of a higher plane. At the time of its initial arising, it is not because a higher mind fails to understand that it arises; rather, it is initiated by ignorance of the lower plane. If one is in the desire realm, in order to seek wholesome fruits, one creates meritorious karma; that is, because of failing to understand, taking it to be suffering, one only then seeks it. Since it is associated with proper attention, clearly it is not manifest delusion that can initiate the action limb. If volition associated with a sāmantaka did not produce the general retributive fruit of the fundamental absorption, it would be acceptable that a sāmantaka mind, in order to seek birth in a higher realm, cultivates fundamental dhyāna, initiated by those seeds. Since the treatise below states: 'Namely, the six aspects of gross, suffering, etc.; there being those who seek birth in higher realms and initiate them', access concentration is therefore stated to be the action limb, clearly being initiated by the lower [plane].