成唯識論述記 10.324

10.324

述曰：於十地中，前五轉識設未轉依得無漏智，以第六識勝無漏道勝勢力故而伏於彼，治彼二障不令現起。此五識俱若所知障，地地分斷，能障地故。第七識俱金剛方斷，於十地中有伏、有起。五識俱者，設是後地所能斷者，於前地中亦能伏之，現行麁於種子違於道故。又，八地以去，五識俱者雖不得對治，由第六俱無漏伏故令不現起，七地以前猶能現起。第六識者，准此應知，亦地地斷亦能伏故。問：俱生煩惱十地不除，何故四十八說二障三住中斷？

[The Commentary states:] Throughout the ten grounds, even if the prior five evolving consciousnesses have not yet transformed the basis to attain uncontaminated wisdom, due to the superior power of the sixth consciousness's superior uncontaminated path, they are subdued by it, counteracting those two obstructions and preventing them from manifesting actively. If the cognitive obstructions concomitant with these five consciousnesses are severed ground by ground, it is because they obstruct each ground. Those concomitant with the seventh consciousness are severed only at the vajra[-like samādhi]; throughout the ten grounds, they are sometimes subdued and sometimes arise. Those concomitant with the five consciousnesses, even if they are what can be severed by subsequent grounds, can also be subdued on preceding grounds, because active manifestations are coarser than seeds and contrary to the path. Furthermore, from the eighth ground upward, although those concomitant with the five consciousnesses have not obtained their direct antidote, because they are subdued by the uncontaminated state concomitant with the sixth [consciousness], they are made not to manifest actively; prior to the seventh ground, they can still manifest actively. The sixth consciousness should be understood accordingly: it is also severed ground by ground and can also be subdued. Question: If innate afflictions are not eliminated throughout the ten grounds, why does the forty-eighth [fascicle of the Yogācārabhūmi] state that the two obstructions are severed in three abodes?