成唯識論述記 10.312

10.312

述曰：下文有二：初明二障伏斷位次；後釋妨難。初中先明煩惱障，以體性麁，三乘共斷，易可見故，分別種子不論二乘。說菩薩者，於極喜地見道初斷，以見道位體性稍寬，乃至相見道後得智起位久時猶名見道，今簡於相唯真見道。真見道中唯取無間惑滅智生，故說初斷，非相見道亦能斷故。然此分別煩惱現行，《瑜伽》五十八等說，世間道唯伏俱生若愛、若恚、隣近憍慢，不言能伏分別煩惱，此據異生、二乘性等說，若直往菩薩彼障，現起地前已伏，故前卷云：唯能伏除分別二取，此在加行位，若資糧位此麁現行亦能伏滅，二細現行即未能伏，至加行位分別細者亦皆能伏。由此菩薩正願、勝解世間道力，邪見、疑等伏而不行，非以六行有所欣厭，菩薩不為，非此菩薩無此能也。《緣起經》說：內法異生若放逸者，無不共無明故，邪見等未必皆起，即資糧位已不現行，唯分別貪等二位不起，故論總言地前已伏。問：《華嚴經》解十住第四心云：「真佛子！是中永離三界煩惱」，如前卷解。

[The Commentary states:] The text below has two parts: first, explaining the stages of subduing and severing the two obstructions; second, resolving objections. In the first part, the afflictive obstructions are explained first, because their intrinsic nature is coarse, they are severed in common by the three vehicles, and they are easily seen. As for their discriminative seeds, the two vehicles are not discussed. Speaking of bodhisattvas, they are severed first on the ground of Utmost Joy in the path of seeing. Because the stage of the path of seeing has a somewhat broader nature—even up to the post-attainment wisdom arising during the phase of the path of seeing with marks, for a long time it is still called the path of seeing—here the text excludes the path with marks and refers only to the true path of seeing. Within the true path of seeing, it takes only the uninterrupted [path] where afflictions are extinguished and wisdom arises, hence it says "severed first," not because the path of seeing with marks can also sever them. However, regarding the active manifestations of these discriminative afflictions, the fifty-eighth fascicle of the Yogācāra[-bhūmi-śāstra] and other texts state that worldly paths only subdue innate attachment, aversion, and proximate pride, but do not say that they can subdue discriminative afflictions. That is stated with respect to worldlings, the nature of the two vehicles, and so forth. But for direct-entry bodhisattvas, those obstructions in their active manifestation are already subdued prior to the grounds. Hence the preceding fascicle states: "They are only able to subdue and eliminate the two discriminative grasping [factors]." This is in the stage of intensified effort; in the stage of provisioning, these coarse active manifestations can also be subdued and extinguished, while the two subtle active manifestations cannot yet be subdued; by the time the stage of intensified effort is reached, the subtle discriminative ones can also all be subdued. Due to the power of such a bodhisattva's correct aspiration, superior resolve, and worldly paths, false views, doubt, and so forth are subdued and do not function; it is not through the six modes of practice that they feel attraction or repulsion—bodhisattvas do not practice in that way, yet it is not that these bodhisattvas lack this ability. The Pratītyasamutpāda-sūtra states: "Worldlings within the Dharma who are heedless, lacking non-concomitant ignorance, do not necessarily generate false views and so forth." That is, in the stage of provisioning, they no longer manifest actively; only discriminative greed and so forth do not arise in these two stages, so the treatise states in general that they are already subdued prior to the grounds. Question: The Avataṃsaka-sūtra, in explaining the fourth mind of the ten abodes, states: "True son of the Buddha! Herein one forever leaves behind the afflictions of the three realms." This was already explained in the preceding fascicle.