成唯識論演祕 2.477

2.477

詳曰：論自明言無想定前求無想果，不簡遠近，微微之心豈非定前？若微微心劣不求者，云何前云微微心時熏異熟識成極增上厭心等種，豈劣現行所熏得種乃成增上？故行相細名為微微，非據微劣名微微也。故《疏》說正。

I examine this and say: The treatise itself clearly states 'before the non-conception absorption one seeks the fruit of non-conception,' without distinguishing whether it is distant or proximate; how could the extremely subtle mind not be 'before the absorption'? If the extremely subtle mind were weak and did not seek, why was it said earlier that at the time of the extremely subtle mind, perfuming the maturation-consciousness establishes an extremely superior seed of the mind of disgust and so forth? How could the seeds perfumed by a weak active [consciousness] become superior? Therefore, its aspect is fine and is thus called 'extremely subtle,' not that it is called 'extremely subtle' on the basis of being weak and inferior. Hence the explanation in the Commentary is correct.