成唯識論述記 3.100

3.100

問曰：既爾，何故論說：「與有頂地下下品道，一時頓斷」？答曰：不然，豈以斷同，便無九品，如三界中見道煩惱一時頓斷，有九品故。此障見道，彼障非見，何以為證？答曰：若爾，如修道中頓超二果，從預流者至阿羅漢，以欲界中初品煩惱乃至與有頂初品煩惱一時頓斷，豈品類同耶？問：彼由加行，故令頓斷，此不然者。答曰：若爾，菩薩第十地一時頓斷修道煩惱，應無九品。若以煩惱不障地故，唯障無學，作意留故，一時頓斷者，已前頓斷，有得義不？今此第七唯障無學，不障有學，故金剛心一時頓斷，非無九品。

Question: If that is so, why does the treatise state: 'It is severed instantaneously and simultaneously with the path of the lowest-of-the-lowest grade in the Summit-of-Existence ground'? Answer: That is not so. How could simultaneous severance imply that there are no nine grades? Just as the afflictions [abandoned by] the path of seeing in the three realms are severed instantaneously and simultaneously, yet have nine grades. [Objection:] Those obstruct the path of seeing, whereas these obstruct what is not the path of seeing; what evidence is there for this? Answer: If so, just as in the path of cultivation one instantaneously transcends two fruits, from stream-enterer up to arhat, severing the afflictions of the first grade in the desire realm up to the afflictions of the first grade in the Summit-of-Existence ground all instantaneously and simultaneously, are their grades and classes identical? Question: That is caused by preparatory practice, which brings about simultaneous severance; here it is not so. Answer: If so, when a bodhisattva in the tenth ground severs the afflictions of the path of cultivation all at once, there would be no nine grades. If because afflictions do not obstruct the [particular] ground, but solely obstruct the [stage of] no-further-learning, and because they are intentionally retained they are severed simultaneously all at once, did prior instantaneous severance have any meaning of attainment? Now this seventh [consciousness] solely obstructs the [stage of] no-further-learning and does not obstruct the [stage of] learning; therefore at the vajropama-citta it is severed simultaneously all at once, not that it lacks nine grades.