[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [成唯識論述記](https://indike.org/pramana/in.bauddha.taisho.1830) › 1.340 # 成唯識論述記 1.340 成唯識論述記 1.340 - **Language:** Classical Chinese ### [1.340](https://indike.org/pramana/in.bauddha.taisho.1830.1.340) 述曰：第三文也，顯執細微斷之所在。無始串習，體相微隱，故《十地》云：遠隨現行故，不作意緣故，是俱生義，故名為細。一、非世道伏；二、非初道斷，「初道斷」者，即見道斷；三、非地未滿，修道能斷，要第九勝道方斷，故言難斷。初簡修道不相應惑；第二簡見道一切；第三顯自行相細，勝道方除，故唯修斷。一、識分別：第六數斷，非第七。二、乘分別：第六識者，二乘數斷，非菩薩於六識中。三、習分別：若菩薩，數斷習，非種子；若二乘，種數斷，非習；不數斷者，道數數修；若數斷者，斷道俱數。於二乘中漸次行者，故唯修斷；若頓悟者，亦通見斷，先世間道伴已伏故。菩薩不然，不障地故，無超越故，然初、二果不能斷之，有覆無記第九品故。斷有二種：一、斷種；二、伏滅。今論斷種：第六識中二乘入聖道暫伏滅，要離自地，欲盡方斷，於金剛心方究竟盡。菩薩初地暫能伏滅，四地永不行，金剛心位方究竟盡。第七識中，二乘入無漏心，方暫伏滅，金剛心方斷盡。菩薩七地已前，入無漏心能伏，八地以上方永不行，金剛心方斷頓盡。故言數數修道，方能除斷。又總而論六、七。道數數修。斷有數數、不數數義。二乘斷彼第六識執種子，非習能數數斷。菩薩數數斷其麁重，名數數斷，其種子等道數數修，非斷數數，以十地中皆不斷故。第七識執要金剛心方能頓斷，三乘修道道數數修，方能除滅，非數數斷。此中二執行微名細，何故三心初斷名細？若言品類麁、細，初斷為麁，難易麁、細，先斷名細。此中言品類，修道下品名細，三心約難易故。初斷名細，亦不相違。以界第九品斷，名細，品類細故。有難斷，不名細，即三心中第二、三品；有名細，非難斷，即三心中初、中品等；有名細，亦難斷，如九品中下下品等。此中所說二我執故。三心約難、易以分麁、細，九品約行相以分麁、細，理不相違。此顯所斷，以作二解，又能治、所治，以分麁細。九品中從所治行相，名細，三品中從能治行相，名細，亦不相違。唯言生空斷者，一、通三乘；二、以行相而說。其實菩薩亦法空，斷勝生空者，簡異有漏及遊觀生空心，斷彼不能故。此說無間，非解脫道。 > The Commentary states: This is the third passage, revealing the subtlety of the grasp and the place of its abandonment. Habitually practiced from beginningless time, their substance and mark are subtle and hidden; therefore the Daśabhūmika says: because it distantly accompanies active manifestation, and because it conditions without deliberate attention—this is the meaning of innate; therefore it is called subtle. First, it is not suppressed by mundane paths; second, it is not abandoned by the initial path—the 'initial path abandonment' being abandonment on the path of seeing (darśanamārga); third, it is not able to be abandoned on the path of cultivation (bhāvanāmārga) when the stages are not yet completed, requiring the supreme path of the ninth \[stage\] before being abandoned; therefore it is said to be difficult to abandon. The first excludes the afflictions not associated with the path of cultivation; the second excludes all \[abandonments\] on the path of seeing; the third shows that its own ākāra is subtle, and only a supreme path can eliminate it; therefore it is abandoned solely through cultivation. 1. In terms of consciousness: in the sixth it is repeatedly abandoned, but not in the seventh. 2. In terms of yāna: in the sixth consciousness, it is repeatedly abandoned by the two vehicles, but not by bodhisattvas in the sixth consciousness. 3. In terms of habit-energies: for bodhisattvas, they repeatedly abandon habit-energies, not seeds; for the two vehicles, they repeatedly abandon seeds, not habit-energies; those who do not repeatedly abandon cultivate the path repeatedly; those who repeatedly abandon have both the path and abandonment occurring repeatedly. Among the two vehicles, for gradual practitioners it is therefore solely abandoned through cultivation; for sudden-realization practitioners, it also extends to abandonment through seeing, because companions of the mundane path have already suppressed it previously. For bodhisattvas it is not so, because it does not obstruct the stages, and because there is no leaping over; yet the first and second fruit cannot abandon it, because it belongs to the ninth grade of nivṛtāvyākṛta. Abandonment is of two kinds: first, abandoning seeds; second, suppression and cessation. Now discussing the abandonment of seeds: in the sixth consciousness, when the two vehicles enter the noble path it is temporarily suppressed, requiring departure from their own stage, being abandoned only when desire is exhausted, and becoming definitively exhausted only at the diamond-like mental state (vajropamasamādhi). Bodhisattvas on the first bhūmi can temporarily suppress it, on the fourth bhūmi it never operates, and at the stage of the diamond-like mind it is definitively exhausted. In the seventh consciousness, only when the two vehicles enter the anāsrava mind is it temporarily suppressed, and it is completely abandoned only at the diamond-like mind. Bodhisattvas before the seventh bhūmi can suppress it upon entering the anāsrava mind, from the eighth bhūmi onward it never operates, and at the diamond-like mind it is abruptly and completely abandoned. Therefore it is said that only by repeatedly cultivating the path can it be eliminated. Moreover, discussing the sixth and seventh generally: the path is repeatedly cultivated. Abandonment has the senses of repeated and non-repeated. The two vehicles abandon the seeds of that grasp in the sixth consciousness, not the habit-energies, and can abandon repeatedly. Bodhisattvas repeatedly abandon its heavy encumbrances (dauṣṭhulya), which is called repeated abandonment; regarding its seeds, etc., the path is repeatedly cultivated, not that abandonment is repeated, because across the ten bhūmis they are not abandoned. The grasp of the seventh consciousness requires the diamond-like mind to be abruptly abandoned; the paths of cultivation of the three vehicles cultivate the path repeatedly to be able to eliminate it, but the abandonment is not repeated. Here, the two grasps' subtle ākāra is called 'subtle.' Why is that which is initially abandoned by the three minds called 'subtle'? If spoken of in terms of the coarseness and subtlety of grades, what is initially abandoned is coarse; in terms of the coarseness and subtlety of difficulty, what is abandoned first is called subtle. Here it is spoken in terms of grades: the lower grades of the path of cultivation are called subtle, while the three minds are in terms of difficulty. That what is initially abandoned is called subtle also presents no contradiction. Abandonment at the ninth grade of a realm is called subtle because the grade is subtle. There is what is difficult to abandon but not called subtle, namely the second and third grades among the three minds; there is what is called subtle but not difficult to abandon, namely the initial and middle grades among the three minds; there is what is called subtle and also difficult to abandon, such as the lowest-of-the-low grade among the nine grades. This is because the two grasps of a self are spoken of here. The three minds divide coarse and subtle according to difficulty, while the nine grades divide coarse and subtle according to ākāra, so the reasoning is not contradictory. This clarifies what is abandoned, making two explanations; furthermore, coarse and subtle can be divided according to the antidote and what is remedied. In the nine grades, it is called subtle in terms of the ākāra of what is remedied; in the three minds, it is called subtle in terms of the ākāra of the antidote; this also is not contradictory. Stating only abandonment through emptiness of persons (pudgala-nairātmya) is: first, common to the three vehicles; second, spoken in terms of the ākāra. In fact, bodhisattvas also \[abandon through\] emptiness of phenomena (dharma-nairātmya); 'supreme emptiness of persons' excludes sāsrava and exploratory minds of emptiness of persons, because they are incapable of abandoning it. This speaks of the uninterrupted path (ānantarya-mārga), not the path of liberation (vimukti-mārga). > — English (machine translation) (machine translation) - [Previous: 1.339](https://indike.org/pramana/in.bauddha.taisho.1830.1.339) - [Next: 1.341](https://indike.org/pramana/in.bauddha.taisho.1830.1.341) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1830.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1830~en-mt.1.340) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1830.1.340](https://indike.org/pramana/in.bauddha.taisho.1830.1.340) · Pramāṇa