[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [成唯識論述記](https://indike.org/pramana/in.bauddha.taisho.1830) › 9.405 # 成唯識論述記 9.405 成唯識論述記 9.405 - **Language:** Classical Chinese ### [9.405](https://indike.org/pramana/in.bauddha.taisho.1830.9.405) 述曰：上解本頌訖，下第二解二障中，初、出體釋名等；二、見、修分別；三、約人分別；四、約有、無漏道伏、斷分別；五、結歸頌文。先解煩惱障中，初出體；後釋名。以薩迦耶見為首，由我見為本生諸煩惱，我見若無，煩惱隨斷，見、修二斷，其義亦然。或雖所生之惑先除我見，未滅究竟盡位，由我見斷，餘方斷盡。此依九品雖別斷，斷八品等時不斷我見，煩惱先斷說，以我見無品數，全離欲方斷故。又解既所生惑有多品數，能生之見定然亦有九品，即隨離九品欲我見漸斷故，根本斷時餘亦隨斷。此中不言我見，言薩迦耶見者，若言我見不攝我所。梵云「沒曳達利瑟致」，此云「我見」；梵云「薩迦耶」，此云「不實移轉身見」，即攝我所。為顯此中攝我所，故言「薩迦耶」。百二十八根本煩惱者，見道所斷欲界四十，上界各三十六，并修道十六，有一百二十八種及彼等流諸隨煩惱者，即二十種，或復更多，如前所引〈攝事分〉說。此出自體性，若眷屬及餘心、心所等五蘊為性，《佛地》第七說。若此所發業所得果皆攝在中，皆以煩惱為根本故。彼論通遠眷屬皆假名障，今此據自性障即不取業、果。若不爾者，無明所發，感善三業及果，應是染性，應是障體。既不爾者，故今此文為勝。 > The Commentary states: The above completes the explanation of the root verse. Below, the second part explains the two obstacles, in which: first, it presents their essence and explains their names, etc.; second, distinguishes them by seeing and cultivation; third, distinguishes them according to persons; fourth, distinguishes their subjugation and abandonment by sāsrava and anāsrava paths; fifth, concludes by returning to the text of the verse. In explaining the affliction obstacle first: first it presents the essence; afterwards it explains the name. Taking satkāyadṛṣṭi as the foremost, because ātmadṛṣṭi is the root that produces all afflictions, if ātmadṛṣṭi is absent, afflictions are accordingly severed; for both abandonment by seeing and abandonment by cultivation, the principle is also like this. Alternatively, although the afflictions produced may be removed before ātmadṛṣṭi, at the stage where they are not yet extinguished to the ultimate end, only due to the severing of ātmadṛṣṭi are the remainder completely severed. This is spoken according to the nine grades being severed separately: when severing the eight grades, etc., ātmadṛṣṭi is not severed and the afflictions are severed first, because ātmadṛṣṭi has no division of grades and is severed only upon complete detachment from desire. Another explanation is: since the produced afflictions have many grades, the producing view must also certainly have nine grades; that is, following the detachment from the nine grades of desire, ātmadṛṣṭi is gradually severed; hence when the root is severed, the remainder are also severed accordingly. Here it does not say 'ātmadṛṣṭi' but 'satkāyadṛṣṭi': if one said 'ātmadṛṣṭi', it would not subsume what belongs to the self. In Sanskrit it is \*madiyadṛṣṭi\*, translated here as 'ātmadṛṣṭi'; in Sanskrit it is \*satkāya\*, translated here as 'view of an unreal, shifting body', which subsumes what belongs to the self. In order to show that it subsumes what belongs to the self here, it says 'satkāya'. The one hundred and twenty-eight fundamental afflictions are: forty in the desire realm abandoned by the path of seeing, thirty-six in each of the two higher realms, and sixteen in the path of cultivation, making one hundred and twenty-eight kinds. And 'all their outflowing secondary afflictions' are the twenty kinds, or even more, as stated in the previously cited 'Compendium of Matters'. This sets forth their self-nature. If taken with their retinue and the remaining citta, caitasikas, and so forth, they have the five aggregates as their nature, as stated in the seventh fascicle of the Buddhabhūmi\[-śāstra\]. If the karma initiated by these and the fruits obtained are all subsumed within them, it is because they all take afflictions as their root. That treatise broadly encompasses the distant retinue, metaphorically naming them all 'obstacles'; here, based on obstacles of self-nature, it does not take karma and fruits. If it were not so, then the good actions of the three karmas and fruits induced by ignorance would be of a defiled nature and would be the substance of the obstacle. Since it is not so, the present text is superior. > — English (machine translation) (machine translation) - [Previous: 9.404](https://indike.org/pramana/in.bauddha.taisho.1830.9.404) - [Next: 9.406](https://indike.org/pramana/in.bauddha.taisho.1830.9.406) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.1830.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1830~en-mt.9.405) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1830.9.405](https://indike.org/pramana/in.bauddha.taisho.1830.9.405) · Pramāṇa