成唯識論述記 1.350

1.350

述曰：顯執相麁，斷之所在，違見道故，道生便滅，相見道中不斷之故，故論言「初」。又真見中有無間、解脫，無間道斷，異解脫，名「初」。此依種子。又解脫道能斷麁重，亦名為「初」。此約一心。若三心者，准法執說。雖有三品斷，望俱生者，總名為「麁」，行相猛，名為「麁」，初聖道除，名為「易斷」。此依二乘及行相，說言生空斷。菩薩亦通，以法空斷。

The Commentary states: This shows that the characteristics of the grasp are coarse, and where it is severed. Because it opposes the path of seeing, as soon as the path arises, it is eliminated; because it is not severed in the path of seeing of marks, the Treatise therefore says 'initial'. Furthermore, within the true seeing there are the unhindered [path] and the liberated [path]; severed by the unhindered path, distinguished from the liberated, it is called 'initial'—this is in terms of the seeds. Furthermore, the liberated path can sever coarseness and heaviness; it is also called 'initial'—this is in terms of a single thought-moment. If it refers to three thought-moments, it corresponds to the explanation of dharmagrāha. Although there are three grades of severance, compared to the innate one, it is collectively called 'coarse'; its ākāra being violent, it is called 'coarse'; eliminated by the initial noble path, it is called 'easily severed'. This is stated in terms of the two vehicles and the ākāra, saying it is severed by [realizing] the emptiness of persons. For bodhisattvas, it also applies that it is severed by [realizing] the emptiness of phenomena.