成唯識論述記 5.507

5.507

述曰：即是第二，法見相應。此若初位，必有此位；有此位時，未必有初。此位長也，即諸異生，一切二乘不問有學、無學身全。一切菩薩，即兼頓悟，及學、無學漸悟菩薩，十地之中，法智及果不現前位。法空智者，謂無分別智入法空觀時。果者，即是此正智果，謂法空後得智，及依法空後得智入滅定位。無分別智所引起故，名法空智果，此時第七識必起平等智。第六法空心細，第七法執障彼法空智。法空智起故，平等智生，等流亦爾，體類同故。然此中言，簡取人空無分別智，及人空後得智，并此人空所引滅定。此位之時雖滅人執，法執仍在。人空觀麁，法執行細，不障彼智。唯第七人執可障彼智，故入人觀位，人執不行。如來地時，此識無漏，故不說也。

The Commentary states: This is the second, associated with the view of phenomena. Where this first stage exists, this [second] stage definitely exists; but when this stage exists, the first does not necessarily exist. This stage is longer. That is: all ordinary beings, and all followers of the two vehicles regardless of whether their bodies are śaikṣa or aśaikṣa entirely; all bodhisattvas, including both sudden-awakening ones and gradual-awakening bodhisattvas who are śaikṣa or aśaikṣa, throughout the ten bhūmis, in the states when the wisdom of phenomena and its fruit are not present before them. 'Wisdom of the emptiness of phenomena' refers to non-conceptual wisdom (nirvikalpa-jñāna) when entering the contemplation of the emptiness of phenomena. 'Fruit' refers to the fruit of this fundamental wisdom, namely the post-attainment wisdom (pṛṣṭhalabdha-jñāna) of the emptiness of phenomena, and the state of the attainment of cessation entered on the basis of this post-attainment wisdom of the emptiness of phenomena. Because it is induced by non-conceptual wisdom, it is called the fruit of the wisdom of the emptiness of phenomena. At this time, the seventh consciousness definitely gives rise to the wisdom of equality. In the sixth, the thought of emptiness of phenomena is subtle, and the dharmagrāha of the seventh obstructs that wisdom of the emptiness of phenomena. Because the wisdom of the emptiness of phenomena arises, the wisdom of equality is produced; the outflow (niṣyanda) is also like this, because their substance and category are the same. However, the phrasing here specifically excludes the non-conceptual wisdom of the emptiness of persons, the post-attainment wisdom of the emptiness of persons, and the attainment of cessation induced by this emptiness of persons. During these states, although personal grasping is extinguished, dharmagrāha still remains. The contemplation of personal emptiness is gross, while the operation of dharmagrāha is subtle, so it does not obstruct that wisdom. Only the personal grasping of the seventh can obstruct that wisdom, so when entering the contemplation of persons, personal grasping does not operate. In the stage of the Tathāgata, this consciousness is anāsrava, so it is not mentioned here.