瑜伽師地論略纂 9.9

9.9

論解後二作意中，加行究竟作意云「由是因緣，從欲界繫一切煩惱，心得離繫。此由暫時伏斷方便，非畢竟永害種子等，乃至是名加行究竟作意」者，此中解六行伏惑不得上無間道證，故云暫時伏斷。此伏斷若伏上心，若伏種子，二俱須伏。何以得知？解初二作意中云：第二作意不為聞思間雜，惑雖不生，以未伏上心，未名無間道；至第三作意中，伏種子上生現行果功能，方名無間道。此有漏行為之。若無漏行，要斷種子，方名無間道。雖上心不生，仍為方便道。今此亦然，伏上心為方便道，伏種子為無間道。

Where the treatise explains the manaskāra of preparatory culmination among the latter two manaskāras, saying, “By this condition, from all afflictions bound to the desire realm, the mind attains liberation from bondage. This is by means of the preparatory application of temporary suppression and severance, not the ultimate, permanent destruction of seeds and so forth, up to: this is called the manaskāra of preparatory culmination”: herein, it explains that the six aspects suppressing afflictions do not attain realization of the higher uninterrupted path, and is thus called temporary suppression and severance. As for this suppression and severance, whether suppressing the manifest mind or suppressing seeds, both must be suppressed. How is this known? In explaining the first two manaskāras, it says: the second manaskāra is not intermingled with hearing and contemplation, and although afflictions do not arise, because it has not suppressed the manifest mind, it is not yet called the uninterrupted path; arriving at the third manaskāra, when suppressing the functional capacity of seeds to produce manifest fruits above, it is only then called the uninterrupted path. This is performed by contaminated practice. If it were uncontaminated practice, it would require severing seeds to be called the uninterrupted path. Although the manifest mind does not arise, it is still the preparatory path. Now here it is also like this: suppressing the manifest mind constitutes the preparatory path, and suppressing seeds constitutes the uninterrupted path.