成唯識論述記 10.379

10.379

述曰：《攝論》又說修習轉在後四地，由純無相觀長時現前，勇猛修習斷餘麁重，多令非真不顯現故。四十八說：由第七地猶名為雜煩惱，未名不雜煩惱，非真猶有現時，但無相觀長時故，說多令非真不現；非八、九、十地非真有現時，得無相觀長時種類同，故說後四地為修習轉。我以十地斷俱生二障麁重，漸證真如義等，說修習轉在十地中，亦不違也。然此論中乃言「多令非真不現」者，為簡七地。二《攝論釋》皆言：唯有真實現，非真不現，從長時說，然《攝論》本通得二解，不言非真定不現故。

The Commentary states: The Mahāyānasaṃgraha further says that the revolution of cultivation is in the latter four grounds, because the pure contemplation without marks manifests for a long duration, and through vigorous cultivation one severs the remaining coarse heavy [defilements], predominantly causing the non-real not to manifest. Fascicle 48 states: Because the seventh ground is still called mixed with afflictions, and not yet called unmixed with afflictions, the non-real still has times when it manifests; but because the contemplation without marks is of long duration, it says it predominantly causes the non-real not to manifest; it is not that in the eighth, ninth, and tenth grounds the non-real ever manifests, but because they share the same kind of attaining the contemplation without marks for a long duration, it says the latter four grounds are the revolution of cultivation. We, on the basis that across the ten grounds one severs the coarse heavy [seeds] of the two innate obstacles and gradually realizes tathatā equally, say that the revolution of cultivation is across the ten grounds, which also does not conflict. However, in this treatise, saying "predominantly causes the non-real not to manifest" is in order to differentiate the seventh ground. Both commentaries on the Mahāyānasaṃgraha state: "Only the real manifests, and the non-real does not manifest," speaking from the perspective of long duration; however, the root text of the Mahāyānasaṃgraha allows both explanations, since it does not say that the non-real definitely never manifests.