成唯識論演祕 4.305

4.305

答：准下奪中，既有三位，明今縱處三位不無，故遇言中含率爾也。有義：遇非勝境，即攝率爾。要遇非勝境，率爾心後方不續故。若遇勝境，率爾心後相續而生。若別言率爾，即顯率爾後皆不續。既率爾後，非皆不續，故即攝在第二位中。由此應有四句分別，一、心勝境非勝，謂於劣境起等流心。二、境勝心非勝，謂於勝境起率爾心。三、心、境俱勝，謂於勝境起等流心。四、俱非勝，於非勝境起率爾心，唯依第四說不相續。

Answer: In accordance with the subsequent refutation below, since there are three states, it is clear that in the present concession the three states are not absent; therefore, within the word 'encounter', 'suddenly' is implicit. Another view says: encountering an ordinary objective realm subsumes 'suddenly'. Only when encountering an ordinary objective realm does it fail to continue after the sudden mind. If it encounters a superior objective realm, it arises continuously after the sudden mind. If one separately says 'suddenly', it would imply that after any sudden mind it never continues. Since after a sudden mind it is not the case that it never continues, it is subsumed in the second state. Thus, there should be a fourfold distinction: 1. Mind is superior and the objective realm is not superior, referring to the arising of an outflow-concordant (niṣyanda) mind toward an inferior realm. 2. Objective realm is superior and mind is not superior, referring to the arising of a sudden mind toward a superior realm. 3. Both mind and objective realm are superior, referring to the arising of an outflow-concordant mind toward a superior realm. 4. Both are not superior, referring to the arising of a sudden mind toward an ordinary realm; non-continuation is spoken of only based on the fourth.