成唯識論述記 10.314

10.314

述曰：修所斷種後皆頓斷，此約種子，不言麁重。麁重者，十地中亦斷故。伏俱生現起，地前亦能，理無疑故。《瓔珞經》說：三賢菩薩唯伏不斷，正與此同，前卷中云俱生現起未全伏除也。言暫起者，謂十地中前四猶起我見等故，七地已前尚起貪、嗔等故。問：其在地前所未伏者相貌可知，其已伏者與此何別？答：道力猶微不能伏盡，為煩惱制，少分自行，即我貪等有失念起，故說地前已能少伏，非有別相地前伏之。入地已去能頓伏盡，如阿羅漢，有不怖者故起煩惱，怖者不然。此中所說見所斷者唯頓悟人，修所斷者通漸有學，漸無學者二種俱無，八地已去亦不故起，任運不行道力勝故。此是《對法》第十四文，如前第三卷引解。

[The Commentary states:] The seeds severed by cultivation are all severed suddenly later. This concerns seeds, not heaviness, because heaviness is also severed throughout the ten grounds. Subduing the innate active manifestations can also be done prior to the grounds; the principle is without doubt. The Yingluo jing states: "Bodhisattvas of the three [stages of] worthies only subdue and do not sever," which is directly consistent with this. The preceding fascicle says that innate active manifestations are not yet completely subdued and eliminated. The phrase "temporarily arise" means that on the first four of the ten grounds, views of self and so forth still arise, and before the seventh ground, greed, anger, and so forth still arise. Question: As for those not yet subdued prior to the grounds, their characteristics can be known; how do those already subdued differ from these? Answer: The power of the path is still weak and cannot completely subdue them; overwhelmed by afflictions, they operate slightly of their own accord—that is, self-greed and so forth arise due to loss of mindfulness. Therefore it is said that prior to the grounds they can already be partially subdued; it is not that there is a different characteristic subdued prior to the grounds. Once having entered the grounds, they can be subdued completely all at once. Just like an arhat: those who are not afraid may generate afflictions, whereas those who are afraid do not. What is spoken of here as severed by seeing applies only to sudden-realization persons; what is severed by cultivation applies to gradual learners; those who are gradual non-learners lack both kinds. From the eighth ground upward, they also do not intentionally arise, nor do they operate spontaneously, because the power of the path is superior. This is the text of the fourteenth fascicle of the Abhidharma[-samuccaya-bhāṣya], as cited and explained in the third fascicle above.