成唯識論述記 10.391

10.391

述曰：下別解也，為四。能伏道通有漏、無漏。三智中通加行、根本、後得三智。有漏道六行。無漏者，且如因第三地無分別智斷定、法愛俱所知障勢力，令煩惱亦不現行，名伏煩惱障；非別起道名伏煩惱，所知障可知。又，如離第三靜慮欲，伏四定以上惑入滅定，即是以後得智伏二障也。或加行道能漸伏，根本、後得智頓伏，或根本、後得亦能漸伏，無加行道能頓伏者故。問：加行智通無漏不？答：不通，八地以上無加行智亦無有漏心故。問：若爾，《對法》第十等如何通？金剛心有二：一、加行道攝；二無間道攝。答：無違也。以無漏心任運趣入根本智故，如前已說，名加行道非加行智。加行智者，有趣求彼，但是前加行道，而非趣求，故加行智不通無漏。或復《對法》據二乘等通說金剛心有二，非謂菩薩金剛心中有加行道，故加行智不通無漏。或說，亦通無漏。八地等無者，無有漏加行智別深趣求者，八地以去有任運趣求故。今此初說加行唯有漏，如《對法》說金剛心有加行道，不簡菩薩故。

The Commentary states: Below are the separate explanations, forming four parts. The path capable of subduing encompasses both the sāsrava and anāsrava. Among the three wisdoms, it encompasses the three wisdoms of preparatory, fundamental, and subsequently attained [wisdom]. The sāsrava path has the six aspects. As for the anāsrava: for example, due to the non-conceptual wisdom of the third ground severing the strength of the cognizable hindrance accompanied by attachment to meditative stabilization and to dharmas, it causes the afflictions also not to be active; this is called subduing the affliction hindrance—it is not that a distinct path arises to be called subduing afflictions; the cognizable hindrance can be known accordingly. Furthermore, as when one frees oneself from desire for the third dhyāna and subdues the defilements of the four dhyānas and above to enter the cessation attainment: this is using subsequently attained wisdom to subdue the two hindrances. Or again, the preparatory path can gradually subdue them, while the fundamental and subsequently attained wisdoms suddenly subdue them; or alternatively, the fundamental and subsequently attained can also gradually subdue them, because no preparatory path can suddenly subdue them. Question: Does preparatory wisdom encompass the anāsrava? Answer: It does not encompass it, because on the eighth ground and above there is no preparatory wisdom and also no sāsrava mind. Question: If so, how do we reconcile the tenth fascicle of the Abhidharma-samuccaya-vyākhyā and other texts? The diamond-like mind has two [types]: first, subsumed under the preparatory path; second, subsumed under the uninterrupted path. Answer: There is no contradiction. Because the anāsrava mind spontaneously approaches and enters the fundamental wisdom, as has been said before, it is called the preparatory path, not preparatory wisdom. As for preparatory wisdom, it is that which actively seeks that [fundamental wisdom]; but the former is merely the preparatory path and not the active seeking; therefore, preparatory wisdom does not encompass the anāsrava. Alternatively, the Abhidharma-samuccaya-vyākhyā speaks generally of the diamond-like mind having two types based on the two vehicles and so forth, not meaning that there is a preparatory path within the bodhisattva's diamond-like mind; therefore, preparatory wisdom does not encompass the anāsrava. Or it is said: it also encompasses the anāsrava. The absence on the eighth ground and above means the absence of a sāsrava preparatory wisdom that distinctly and deeply seeks, because from the eighth ground onward there is spontaneous seeking. Now this first explanation holds that the preparatory is purely sāsrava, just as the Abhidharma-samuccaya-vyākhyā says the diamond-like mind has a preparatory path without excluding bodhisattvas.