瑜伽論記 19.399

19.399

第四問答法喻以明斷遣時等。舊來相傳自有兩解。一、遠法師云：斷煩惱法先斷煩惱，後得入地，如開門已方得入室，於初地前斷煩惱已後入初地，如金剛心為無礙道，後入佛地為解脫道。二、融法師云：斷煩惱時即入初地，非是斷已後入地也。如杖打地，打時即凹，凹時即打，如是斷時即入入時即斷。今解：斷煩惱無礙道，在生相時即是或法滅相，與彼二解并不同也。今此文中唯約種子，與諸相法辨斷前後，不論外惑時時前後。

The fourth question and answer uses doctrines and analogies to clarify the time of severing and eliminating, and so forth. Traditionally, there have been two explanations handed down: First, Master Yuan said: In the Dharma of severing afflictions, one first severs afflictions and afterwards is able to enter the bhūmis, just as only after opening the door is one able to enter the room; having severed afflictions prior to the first bhūmi, one enters the first bhūmi afterwards, just as the vajra-like mind serves as the path of uninterruptedness, and entering the Buddha-stage afterwards serves as the path of liberation. Second, Master Rong said: When severing afflictions, one immediately enters the first bhūmi, not that one enters the bhūmis after having severed them. It is like striking the ground with a staff: when striking, it immediately indents; when indenting, it is precisely when struck. Likewise, when severing, one immediately enters; when entering, one immediately severs. The present interpretation is: the path of uninterruptedness that severs afflictions, while in its arising characteristic, is precisely the characteristic of the cessation of dharmas of confusion; this is not identical to either of those two explanations. In this present text, it only discusses the sequence of severing with respect to seeds and various signs, without discussing whether external confusion is earlier or later in time.