成唯識論述記 5.449

5.449

述曰：此識染法三界相望雖有九品，於其地地最下品，故第九品攝。一切地者，與有頂地，第九下下品俱時頓斷，以各自地極微細故，同障無學，一時頓斷，名勢力等。欲界所繫與彼相似，不能發業潤生等故，與彼惑同金剛喻定現在前時，斷成無學。若有難言：既有九品，應隨彼地九品道斷，許此我見有九品故，即在一界中，麁細非一類。此識既行常一類故，故與下下同時頓斷，即是一品無九品義。答：此不然。若以同時斷便言品力齊，如超二果人，亦以欲第九與非想第九煩惱同斷，力品豈齊？今解如彼實有九品，彼由加行合為九品，此障無學故一時斷。但由此一類勝道，方能斷彼多品之惑。然此第七自地無九品，與自地六識中第九品我見相似，於金剛心時，與非想第九品一時頓斷。若許麁細三界相似，便無增減。無性有情此第七識，應非能重，𨷂第三義故。由此應知實有九品，知斷善邪見唯第九品，仍作九品能斷善根。此亦應爾，一品之中分九品故。又解此言勢力等者，品數同故，與有頂地下下品惑，麁細同之故一時頓斷。若爾，無性有情第七應非能熏，𨷂增減故。此亦不然。如前第、二能熏中解，無相違失。此二說中，前解為勝。若二乘人斷此染者，斷縛彼故；若菩薩斷，無染亦除。問：見道除惡趣，惡趣之果第八亦言除。所緣第八既言無，能緣此識亦應斷。若以不行名為斷，此識可除。若以斷體，於彼不可爾。實理解者，彼趣果無，謂彼不善業所招者無，非彼身中一切修惑皆無，不可以此例彼，如下斷障及別抄說。

The Commentary states: Although the defilements of this consciousness have nine grades when viewed across the three realms, in each ground it is of the lowest grade, and thus is subsumed under the ninth grade. Those of all grounds are severed simultaneously and abruptly together with the ninth, the lowest of the low grade of the summit of existence (bhavāgra), because it is extremely subtle in its respective ground; equally obstructing the state of non-learning, they are severed abruptly at one time, which is called 'equal in power'. Those bound to the desire realm are similar to that, because they cannot instigate karma or moisten rebirth and so forth; together with the afflictions of that [summit of existence], when the vajropamasamādhi manifests before one, they are severed, achieving the state of non-learning. If someone objects: 'Since there are nine grades, it should be severed in accordance with the nine grades of the path of that ground; if one accepts that this self-view has nine grades, then within a single realm, coarse and subtle would not be of one uniform category. Since this consciousness always operates in a uniform category, it is severed simultaneously and abruptly with the lowest of the low, which means it is of one single grade and does not have the meaning of nine grades.' Answer: This is not so. If by being severed simultaneously one said the power of the grades was identical, then just as in the case of one who leaps over to the second fruition, who severs the ninth grade of desire and the ninth grade of neither-perception-nor-non-perception afflictions simultaneously, how could the grade of power be identical? Now it is explained that just like that, there are truly nine grades: the former are combined into nine grades through preparatory effort, while these are severed at one time because they obstruct the state of non-learning. It is only by means of this uniform, supreme path that one can sever those afflictions of multiple grades. However, this seventh consciousness does not have nine grades in its own ground; it is similar to the ninth grade of self-view in the sixth consciousness of its own ground, and at the time of the vajropama-citta, it is abruptly severed all at once with the ninth grade of neither-perception-nor-non-perception. If one accepted that coarse and subtle were similar across the three realms, there would be no increase or decrease. This seventh consciousness of a sentient being devoid of nature (agotrastha) would then not be capable of perfuming, for it would lack the third characteristic. From this it should be known that there are truly nine grades, just as one knows that the wrong view that severs wholesome roots is only of the ninth grade, yet acts as nine grades capable of severing wholesome roots. This too should be so, because within one grade, nine grades are differentiated. Another explanation is that saying 'equal in power' means that the number of grades is identical; because it is identical in coarseness and subtlety with the lowest-of-the-low grade afflictions of the summit of existence, they are severed abruptly at one time. If so, the seventh consciousness of a sentient being devoid of nature would not be capable of perfuming, because it would lack increase and decrease. This too is not so. As explained earlier under the second [aspect of] the capable of perfuming, there is no contradiction or flaw. Between these two explanations, the former is superior. If persons of the two vehicles sever this defilement, they sever what binds them; if bodhisattvas sever it, non-defilement is also eliminated. Question: The path of vision eliminates the miserable destinies, and the eighth consciousness as the fruit of the miserable destinies is also said to be eliminated. Since the eighth that is the object of cognition is said to be absent, should not this consciousness which is the cognizer also be severed? If non-operation is called severance, this consciousness can be eliminated; but if severance of its substance [is meant], it cannot be so for that. The true explanation according to principle is: the absence of the fruit of that destiny means that what is produced by non-wholesome karma is absent, not that all cultivation-abandoned afflictions in that person's body are absent; one cannot use this to analogize that, as explained below under severing obstacles and in the separate notes.