成唯識論述記 5.524

5.524

述曰：重諍八地已上三地。彼位人我執皆永不行，不行有二：無學漸悟彼已永斷，名為不行；有學漸悟及頓悟菩薩，此位永伏，名為不行。即是第八捨其名也，能緣不行故。此三地法空智不現前，起人觀時猶起法執，不相違故，細執不障麁觀起故。若不然者，即應起法觀，唯無漏相續，無有漏心隔，以此為證。八地已去，若彼許起第六意識有漏心者，何故人執彼位不行？人執不障有漏心故。設未永斷彼人執種，但是永伏，故知無漏心常起人、法觀。此以何為證？如《解深密經》，當七十八，二障三處過也。

The Commentary states: This re-disputes the three bhūmis from the eighth bhūmi onward. In those stages, the attachment to person and self eternally ceases to operate. There are two kinds of non-operation: non-trainees of gradual awakening have eternally severed it, which is called non-operation; trainees of gradual awakening and bodhisattvas of sudden awakening have eternally subdued it in this stage, which is called non-operation. This is the eighth [consciousness] shedding its name, because the grasper does not operate. In these three bhūmis, when the wisdom of dharma-emptiness is not manifest, when giving rise to the contemplation of person, one still gives rise to the attachment to dharmas, because they are not contradictory; subtle attachment does not obstruct the arising of coarse contemplation. If it were not so, then giving rise to the contemplation of dharmas would be exclusively continuous anāsrava, uninterrupted by sāsrava minds; this serves as proof. From the eighth bhūmi onward, if one allows that the sixth mental consciousness gives rise to sāsrava minds, why does the attachment to person not operate in that stage? For the attachment to person does not obstruct sāsrava minds. Even if the seeds of that attachment to person have not been eternally severed, they are merely eternally subdued; hence we know that the anāsrava mind constantly gives rise to contemplations of person and dharmas. What proves this? As the Saṃdhinirmocana-sūtra says, corresponding to chapter 78, the faults of the two hindrances in the three places.