成唯識論述記 10.416

10.416

述曰：第一師前捨，與二障種俱時捨故，由有二種有餘有漏及劣無漏。種既亡已，餘有漏法及劣無漏如何得在？又，種生現既俱時生，種隨障已亡，現如何猶有？又，三惡趣果與惑業俱亡，何故餘有漏法不隨惑俱捨？有漏既前捨，及劣無漏亦應然，由此理故，金剛道生有漏等滅，如明與闇不俱時生。此師意說，金剛心中已得鏡智，仍未名佛，未起解脫道證於滅故，諸無漏初起隣近有漏未名為佛，如見道捨惡趣，因果同時。此師之意，即說麁重無間道生捨，解脫道生但為證滅。

The Commentary states: The first master holds that they are abandoned prior, because they are abandoned at the same time as the seeds of the two obstructions; for it is due to these two that there are remaining contaminated and inferior uncontaminated [phenomena]. Once the seeds have perished, how could the remaining contaminated phenomena and the inferior uncontaminated still exist? Furthermore, since seeds producing active [dharmas] arise simultaneously, once the seeds have perished following the obstructions, how could the active [dharmas] still exist? Moreover, the fruits of the three evil destinies perish simultaneously with afflictions and karma; why should remaining contaminated phenomena not be abandoned along with the afflictions? Since the contaminated is abandoned prior, the inferior uncontaminated should also be so. By this principle, when the adamantine path arises, the contaminated and so forth cease, just as light and darkness do not arise simultaneously. The intention of this master is that within the adamantine mind, the mirror-like wisdom (ādarśa-jñāna) has already been attained, yet one is not yet called a Buddha, because the path of liberation (vimukti-mārga) has not yet arisen to realize cessation. When uncontaminated [phenomena] first arise in proximity to the contaminated, one is not yet called a Buddha, just as in the path of seeing one abandons the evil destinies with cause and fruit simultaneous. The intention of this master is to state that heavy burden (dauṣṭhulya) is abandoned upon the arising of the uninterrupted path, whereas the arising of the path of liberation is only for realizing cessation.