瑜伽論記 21.48

21.48

問：如攝論說七地長入真觀不起煩惱，云何今說起細惑耶？七地有三，謂入住出，出心地滿，真觀相續，不起煩惱，故攝論云不起惑，入住心中有時起惑故，故此中說微細現行，故佛地論第二卷云：有說四地第七識中俱生煩惱一切遠離，有說四地第六識中俱生我見一切遠離非第七識，以七地來猶有微細煩惱，若無第七應無染淨依，應不似五，第七識惑若已遠離，五六七地六識麁惑應不現行。即違瑜伽解深密說者，即違此中所說六七二地有羸劣隨眠微細現行；三者、微細隨眠八地已上從此已上一切煩惱不復現行唯有所知障為依止故者，即前二種隨眠流至八地已上，雖復未斷為聖道察伏，功能微細，名微細隨眠，八地已上，意識或時唯觀法空或雙證二空所顯真如，末那識中平等智起，意識或唯入人空觀，末那即起法執，故云一切煩惱不復現行唯有所知障為所依止。

Question: Since the Mahāyānasaṃgraha states that in the seventh stage one constantly enters true contemplation and does not give rise to defilements, how can it be said here that one gives rise to subtle afflictions? The seventh stage has three phases, namely entering, abiding, and exiting. When exiting the mind and fulfilling the stage, true contemplation continues without interruption and one does not give rise to defilements; hence the Mahāyānasaṃgraha says that one does not give rise to afflictions. In the entering and abiding minds one sometimes gives rise to afflictions; hence subtle active ones are spoken of here. Thus the second fascicle of the Buddhabhūmiśāstra states: "Some say that in the fourth stage all co-arising defilements in the seventh consciousness are completely distanced; others say that in the fourth stage the co-arising view of self in the sixth consciousness is completely distanced, not the seventh consciousness, because up to the seventh stage there are still subtle defilements. If the seventh consciousness did not exist, there would be no basis for defilement and purification, and it would not resemble the five [sensory consciousnesses]. If the afflictions of the seventh consciousness were already distanced, the coarse afflictions of the sixth consciousness in the fifth, sixth, and seventh stages should not become active." That would contradict what is stated in the Yogācārabhūmi and the Saṃdhinirmocanasūtra, which means it would contradict the subtle active occurrences of debilitated dormant defilements in the sixth and seventh stages stated here. Third, regarding "subtle dormant defilements in the eighth stage and above, where from this point on all defilements no longer become active, with only the cognitive hindrance serving as a basis": when the aforementioned two dormant defilements flow to the eighth stage and above, although not yet abandoned, they are examined and subdued by the noble path, and their function is subtle, so they are named "subtle dormant defilements." In the eighth stage and above, the mental consciousness sometimes contemplates only the emptiness of dharmas, or simultaneously realizes the tathatā revealed by the two emptinesses, whereupon the equality wisdom arises in the manas; or when the mental consciousness enters only the contemplation of the emptiness of persons, the manas then gives rise to clinging to dharmas. Therefore it is said that "all defilements no longer become active, with only the cognitive hindrance serving as a basis."