成唯識論演祕 5.656

5.656

此同《瑜伽》第四所說。按彼論云：「此中欲界及色界初靜慮，除靜慮中間，若定、若生，名有尋有伺地；即靜慮中間，若定、若生，名無尋唯伺地。隨一有情由修此故，得為大梵。從第二靜慮餘有色界及無色界全，名無尋無伺地，此中由離尋、伺欲道理，說名無尋無伺地。不由不現行故，所以者何？未離欲界欲者，由教導作意差別故，於一時間亦有無尋無伺意現行，已離尋、伺欲者，亦有尋、伺現行。如出彼定及生彼者，若無漏界有為定所攝初靜慮，亦名有尋有伺地。依尋、伺處法，緣真如為境，入此定故不由分別現行故。餘如前說。」

This is identical to what is stated in roll four of the Yogācārabhūmi. According to that treatise: "Here, the desire realm and the first dhyāna of the form realm, excluding the intermediate dhyāna, whether in absorption or by rebirth, are called the stage with investigation and analysis. The intermediate dhyāna, whether in absorption or by rebirth, is called the stage without investigation and with only analysis; by cultivating this, a sentient being can become Mahābrahmā. From the second dhyāna, the remainder of the form realm and the entire formless realm are called the stage without investigation and without analysis. Here, by virtue of detachment from the desire for investigation and analysis, it is termed the stage without investigation and without analysis, not because they do not become active. Why is this? One who is not yet detached from the desire of the desire realm, due to differences in instructional attention, at times also has mind without investigation and analysis actively occurring; and one who is detached from the desire for investigation and analysis also has investigation and analysis actively occurring, as when emerging from that absorption and being reborn there. If it is the first dhyāna included in the conditioned absorption of the uncontaminated realm, it is also called the stage with investigation and analysis. Relying on dharmas that are the basis of investigation and analysis, one takes true thusness as the cognitive object to enter this absorption, and not because conceptualization actively occurs. The rest is as explained previously."