成唯識論述記 10.252

10.252

述曰：初地行施，二地行戒，三地行修，相同世間，世間有情多作此三福業事故，未能修證菩提分法。今四地修得菩提分法，方名出世，故能永害二身見等。二身見者，謂初見道已離第六識中分別身見，今此後離第六識中俱生身見，盡處總說名二身見。非今離二，如第四定言滅苦樂。又，正斷所知障身見等，并永不起煩惱障中身見等，故說二身見名永害，非煩惱身見亦起對治。

The Commentary states: In the first ground one practices giving, in the second ground one practices morality, and in the third ground one practices cultivation, which are similar to the worldly, because worldly sentient beings mostly perform these three meritorious acts; they have not yet been able to cultivate and realize the factors of enlightenment. Now, in the fourth ground, by cultivating and attaining the factors of enlightenment, it is first called supramundane; therefore, one can permanently harm the two identity-views and so forth. 'The two identity-views' means that the initial path of seeing has already abandoned the conceptually constructed identity-view in the sixth consciousness, and now later, one abandons the innate identity-view in the sixth consciousness; they are collectively called the two identity-views at their point of exhaustion. It does not mean that both are abandoned now, just as the fourth dhyāna is said to cease both suffering and pleasure. Furthermore, one directly severs the identity-view and so forth of cognitive obstruction, and permanently stops the arising of identity-view and so forth among affective obstructions; therefore, the two identity-views are said to be permanently harmed, not that an antidote also arises against the affective identity-view.