成唯識論述記 5.520

5.520

述曰：廣前第二法執位也，此執寬故。初位必有此法執故，更不須釋一切異生，理無疑滯，具有人執。定性二乘有學起聖道住滅定，二位現在前時通見、修道，除此亦有人執；頓悟菩薩，除見道全，此依一心真見道說，一向法觀違法執故。若三心觀，即初念時唯人觀故；於修道位生空智及此果，果即人空後得智；及人空所引滅定也。有學漸悟菩薩一切位中生空智，及二果現在前時，即皆唯起此識法執，以此人執障人空智故。定性二乘聖道、滅定，頓、漸菩薩生空智及果位，我執已伏，至金剛心方能斷故，唯有法執、頓、漸菩薩皆除見道法空智及果者，必無法執故。然唯起法執中，定性二乘無學及此漸悟如何？

The Commentary states: This expands on the previous second stage of attachment to dharmas, because this attachment is broad. The initial stage necessarily possesses this attachment to dharmas, so there is no need to explain it further. All pṛthagjanas, without any doubt in principle, fully possess the attachment to person. When the trainees of determined lineage of the two vehicles give rise to the noble path or abide in the absorption of cessation, at these two stages manifest before them, running through the paths of seeing and cultivation, except for these they also have the attachment to person. For bodhisattvas of sudden awakening, excepting the path of seeing completely—this is stated according to the true path of seeing of a single mind, because the contemplation of dharmas exclusively contradicts the attachment to dharmas; if it were the contemplation of three minds, then in the first thought-moment there is only the contemplation of person—in the stage of the path of cultivation, when the wisdom of emptiness of living beings and its fruit—the fruit being the subsequent wisdom of emptiness of person and the absorption of cessation induced by emptiness of person—are present. When the trainees who are bodhisattvas of gradual awakening in all stages have the wisdom of emptiness of living beings and the two fruits manifest before them, they exclusively give rise to this consciousness's attachment to dharmas, because this attachment to person obstructs the wisdom of emptiness of person. In the noble path and absorption of cessation of the two vehicles of determined lineage, and in the wisdom of emptiness of living beings and fruit stages of sudden and gradual bodhisattvas, the attachment to self has already been subdued, and only upon reaching the vajropamasamādhi can it be eradicated; hence there is only attachment to dharmas. Both sudden and gradual bodhisattvas exclude the path of seeing's wisdom of dharma-emptiness and its fruits, because there is necessarily no attachment to dharmas. However, among those who exclusively give rise to the attachment to dharmas, what about the non-trainees of the two vehicles of determined lineage and those of gradual awakening?