成唯識論述記 5.437

5.437

述曰：上總解頌阿羅漢、聖道、滅定三位不行，下別解三。於中有二：初解滅定，聖道不行；後解無學。初中有三：先解聖道不行之位，此意有漏道不能伏，六十三說同。彼論云：何以故已離欲猶行故；又解世道唯是事觀，此迷理故，世道不伏。此諸煩惱皆是本識種子所引，於一切時微細，一類任運而生，非所對治及能對治，境界緣力差別轉故。八十八云：俱生薩迦耶見，世道不伏。彼約六識中語，彼緣三界法為我所故。然不言金剛心方斷，此不同彼斷，然不伏相似。隨其所應，三乘無漏心起方伏，無分別智真無我解，違我執故，隨人、法觀並自違故。

The Commentary states: Above was the overall explanation of the verse stating that it does not operate in the three states of the arhat, the noble path, and the cessation attainment; below is the specific explanation of the three. Herein there are two: first, an explanation of its non-operation in the cessation attainment and the noble path; next, an explanation of the non-learner. In the first there are three: first, an explanation of the state of non-operation in the noble path. The mundane path with outflows cannot suppress this manas; fascicle sixty-three says the same. That treatise states: Why? Because even when already separated from desire, it still operates. It also explains that the worldly path is merely contemplation of phenomena, whereas this [manas] is confused about principle; thus the worldly path does not suppress it. These afflictions are all drawn forth by the seeds of the root consciousness, are subtle at all times, arise spontaneously in a uniform category, and are not the object of counteraction nor the counteraction itself, because they operate without differentiation through the conditioning force of objects. Fascicle eighty-eight says: Innate satkāyadṛṣṭi is not suppressed by the worldly path. That is spoken in terms of the sixth consciousness, because it takes the phenomena of the three realms as belonging to the self. However, it does not state that it is cut off only in the vajropama-citta; here it is not like that cutting off, yet it is similar in not being suppressed. Correspondingly, it is suppressed only when the uncontaminated mind of the three vehicles arises, because the true understanding of non-self in non-conceptual wisdom contradicts the grasping at a self, and both [kinds of understanding] naturally contradict it in accordance with the contemplation of persons or phenomena.