成唯識論述記 2.586

2.586

述曰：第六識中俱生法執於其十地道數數備，地地別斷，以障地故。第七識者，於十地中道數數備，要至金剛方能除斷。此中合說若道，若斷，故言數數方能除斷，此唯菩薩，非二乘者。若數數斷，習、種俱然。又除滅有二：一伏；二斷。六識伏亦斷，第七伏不斷故，皆言「數數」。此中言「細」，以品而論；說為「難斷」，約道而說，勝道方除，非劣道故。若以見道，三心之中，中中名「中」，第三名「上」。彼約難易，易斷名「細」，麁品亦名「細」，下道能除。以品從道初名為「細」，道下品故。今以道從品難斷名「細」，亦不相違，准我執說。又我執難斷，言修道除，通三乘故，此言十地唯菩薩故，然初地中入、住、出別，故十地中皆有修道。言「勝法空」，顯法空觀簡遊觀心，唯取無間斷法執道。此中說「執」，不言五識，若所知障五識亦通，十地中斷。

The Commentary states: Innate attachment to dharmas in the sixth consciousness is repeatedly prepared through the path on the ten grounds, and severed separately ground by ground, because it obstructs the grounds. As for the seventh consciousness, it is repeatedly prepared through the path on the ten grounds, and only upon reaching the vajra[-like samādhi] can it be severed. Here, whether path or severing, they are spoken of jointly, hence it says "only repeatedly can they be eliminated"; this applies only to bodhisattvas, not to followers of the two vehicles. If severed repeatedly, both residual impressions (vāsanā) and seeds are like this. Furthermore, elimination has two kinds: first, suppression; second, severing. In the sixth consciousness it is suppressed and also severed; in the seventh it is suppressed but not severed, hence both are said to be "repeated." Here "subtle" is discussed in terms of grades; being described as "difficult to sever" is spoken in terms of the path, because only an eminent path can eliminate it, not an inferior path. In terms of the path of seeing, among the three minds, the medium of the medium is called "medium," and the third is called "superior." Those are in terms of difficulty: what is easy to sever is called "subtle," and coarse grades are also called "subtle," being eliminable by an inferior path. Following the path by its grade, the initial is called "subtle," because the path is of an inferior grade. Now, following the grade by the path, what is difficult to sever is called "subtle"; there is no contradiction, following what was said about attachment to self. Furthermore, attachment to self being difficult to sever is said to be eliminated in the path of cultivation (bhāvanāmārga), which is common to the three vehicles; here mentioning the ten grounds applies solely to bodhisattvas; however, in the first ground there are distinctions of entering, abiding, and emerging, so there is a path of cultivation throughout the ten grounds. Saying "eminent emptiness of dharmas" reveals that the contemplation of the emptiness of dharmas sets aside roaming contemplation minds (vihāra-citta) and takes solely the uninterrupted path that severs attachment to dharmas. Here "attachment" is spoken of without mentioning the five consciousnesses; as for the cognitive obstacle, it also extends to the five consciousnesses and is severed on the ten grounds.