成唯識論述記 1.78

1.78

又解為於二空有迷謬者者。是未入法時。有癡．邪見故生正解故者。入見道前資糧．加行二位之時。雖未能證。深信觀心亦生解故。此即第一加行位也。所有資糧皆加行故。攝大乘中但說四位。勝解行地一向隨聞生勝解故生解為斷二重障者。顯入見道。分別麁惑名為重障。此即第二通達位也由我法執至彼障隨斷。顯於十地修道位中。所有二障二執為本。十地之中證空斷障至究竟位。此即第三修習位也斷障為得二勝果故者。顯金剛心斷煩惱障證真解脫。斷所知障得菩提故。此即第四究竟位也前文本解。上來第一生解斷障得二勝果。又有諸解。如《樞要》說。

Another interpretation: 'For those who have confusion and error regarding the two emptinesses' refers to the time before entering the Dharma, when there is ignorance and wrong view; 'so that they may generate correct understanding' refers to the two stages of provision (sambhāra) and preparation (prayoga) prior to entering the path of vision (darśanamārga), when although they are not yet able to realize it, their minds of deep faith and contemplation also give rise to understanding. This is the first, the stage of preparation, because all provisions are preparatory; the Mahāyānasaṃgraha only speaks of four stages, where the stage of resolute practice solely generates resolute faith in accord with what is heard. 'Generating understanding is for severing the two heavy obstructions' indicates entering the path of vision; the coarse discriminated afflictions are called the heavy obstructions. This is the second, the stage of comprehension (prativedha-avasthā). 'From the clinging to self and phenomena ... those obstructions are severed in turn' indicates that in the stage of the path of cultivation (bhāvanāmārga) on the ten grounds, the two obstructions have the two clingings as their root; on the ten grounds, one realizes emptiness and severs obstructions up to the ultimate stage. This is the third, the stage of cultivation (bhāvanā-avasthā). 'Severing obstructions is for obtaining the two supreme fruits' indicates that the adamantine mind severs the affliction-obstruction to realize true liberation, and severs the knowable-obstruction to obtain bodhi. This is the fourth, the ultimate stage (niṣṭhā-avasthā). The preceding text was the original explanation; above was the first [alternative] explanation of generating understanding, severing obstructions, and obtaining the two supreme fruits. There are also other explanations, as stated in the Shunyao.