金剛般若經贊述 1.33

1.33

二、能摧義，無著云，一者、細，是智因故；二、牢者，不可壞故。解云，聞、思兩慧能伏染故，漸生修慧，故名能摧，稱為智因也。二、牢者，即謂修慧，既是定心，正能破障，故名牢也。或修慧中有有漏、無漏二別，以分細、牢；或就無漏中有折伏道、斷惑道，二分亦行。然煩惱障通理、事兩觀伏，以欣上厭下伏故；所知障唯理觀伏可知也。又約無間、解脫，亦分細、牢者，至佛果位解脫道中名斷者，三種斷中斷性、斷類名斷，而非斷用及斷體，以非所斷不名為斷，體已斷非正斷故，不名為能斷也。

Second, the meaning of being able to destroy: Asaṅga says, "First, it is subtle, because it is the cause of wisdom; second, it is solid, because it cannot be destroyed." The explanation says: because the two wisdoms of hearing and reflection can subdue defilement, they gradually give rise to the wisdom of cultivation; therefore it is called "able to destroy" and spoken of as the "cause of wisdom." Second, "solid": this refers to the wisdom of cultivation; since it is a concentrated mind, it is directly able to destroy obstacles, and hence is called "solid." Alternatively, within the wisdom of cultivation there are two distinctions, defiled and undefiled, by which subtle and solid are distinguished; or, in terms of the undefiled, there are the path of subduing and the path of severing delusion, and a two-fold division is also workable. However, the affliction obstacle is subdued through both contemplation of principles and contemplation of phenomena, because it is subdued through desiring the higher and detesting the lower; the cognitive obstacle is subdued solely through contemplation of principles, as can be known. Furthermore, in terms of the unobstructed [path] and [the path of] liberation, subtle and solid are also differentiated: what is called "severing" in the path of liberation at the stage of the Buddha-fruit means that, among the three kinds of severing, it is the nature of severing and the category of severing that are called severing, and not the function of severing nor the substance of severing; because they are not what is severed, they are not called severing, and because the substance is already severed and not actively severing, it is not called "able to sever."