成唯識論述記 10.228

10.228

述曰：引《對法》十四文為證。若住、滿地心更不斷惑，如何論說十地修道，即初地中唯斷見惑，更不斷修惑？地有九故。又《攝論》第十說：「煩惱伏不滅，如毒、呪所害」，留惑至惑盡，證佛一切智。世親云：以留煩惱隨眠故，不如二乘速趣圓寂。故留煩惱助願受生等，謂諸菩薩由大悲力，意趣一切智故，意趣所知障對治道，不取煩惱對治道，擬於生死助悲願受生故，名留煩惱也。不爾，如來大悲最極，應留煩惱隨類化生。由此故知，意不趣斷故名為留，將成佛時方頓斷盡。此等《對法》十四文也。

The Commentary states: This cites the text of Abhidharmasamuccaya-vyākhyā, fascicle 14, as proof. If, in the dwelling and fullness minds of the grounds, afflictions were never further severed, how could the treatise state that on the path of cultivation of the ten grounds, only seeing-abandoned afflictions are severed in the first ground, and cultivation-abandoned afflictions are never further severed? For there are nine grounds. Furthermore, fascicle 10 of the Mahāyānasaṃgraha states: 'Afflictions are subdued but not destroyed, like being injured by poison or spells,' retaining afflictions until all afflictions are exhausted, realizing the Buddha's omniscience. Vasubandhu states: 'Because they retain the anuśayas of afflictions, they do not, like the two vehicles, quickly hasten to complete cessation. Therefore, they retain afflictions to assist their vows of taking birth,' and so forth. This means that bodhisattvas, through the power of great compassion, because their intention is directed toward omniscience, have an intention directed toward the path that counteracts the cognitive obstructions, and do not adopt the path that counteracts the affective obstructions, intending to assist their compassionate vows of taking birth in saṃsāra; hence it is called 'retaining afflictions.' Were it not so, since the Tathāgata's great compassion is supreme, he should retain afflictions to manifest births according to different categories [of beings]. From this we know that because the intention is not directed toward severing them, it is called 'retaining,' and only when on the verge of becoming a Buddha are they suddenly severed completely. These are the texts from fascicle 14 of the Abhidharmasamuccaya-vyākhyā.