成唯識論述記 9.432

9.432

述曰：此中二障隨三乘聖道有勝、有劣，斷或前後。若望二障行相相對，即煩惱障麁，所知障細；若望聖道斷即不定。或有先斷煩惱障，不斷所知障，如二乘等求涅槃故；或有先斷所知障，不斷煩惱障，如住、出初地等十地菩薩。此依種說，不依麁重，趣一切智故。或有亦斷煩惱、所知二障，謂入初地，金剛心菩薩。此依種說，若依麁重十地皆得，得二果故，故須雙斷，俱非謂諸異生，不斷三障麁重、種子故。以上皆由不定前後，故復言或，種隨現行體一、體異。又煩惱障中自類九地可有麁、細先斷，麁後斷細，其所知障不可依地而立品數，但依所障辨能障麁、細。有初地修道斷有頂所知障，而欲未盡。第二地等亦復如是，不可依地而立品類，但由聖道故復言或。問：此既無記中何無記攝？

The Commentary states: Here, according to the noble paths of the three vehicles, the two obstacles have superior and inferior [aspects], and their severing may be prior or posterior. If contrasted in terms of the cognitive aspects of the two obstacles, then the affliction obstacle is coarse and the cognitive obstacle is subtle; if viewed in terms of severing by the noble path, it is not fixed. In some cases, the affliction obstacle is severed first and the cognitive obstacle is not severed, as with the two vehicles seeking nirvāṇa; in some cases, the cognitive obstacle is severed first and the affliction obstacle is not severed, as with bodhisattvas abiding in or departing from the first bhūmi through the ten bhūmis. This is spoken with respect to seeds, not with respect to crude heaviness (dauṣṭhulya), because they aspire toward omniscience. In some cases, both the affliction and cognitive obstacles are severed, referring to bodhisattvas entering the first bhūmi or at the vajra-like mind. This is spoken with respect to seeds; if spoken with respect to crude heaviness, it is attained throughout all ten bhūmis, because the two fruits are attained, hence both must be severed. 'Neither' refers to ordinary beings, because they do not sever the crude heaviness or seeds of the three obstacles. Because the prior and posterior are unfixed for all the above, the word 'either' is used again; seeds follow active manifestation in being identical or different in substance. Furthermore, within the affliction obstacle itself among the nine grounds, coarse and subtle can exist such that the coarse is severed first and the subtle later; but its cognitive obstacle cannot have grades established according to grounds; one merely distinguishes the coarse and subtle of what obstructs according to what is obstructed. There are those who in the path of cultivation of the first bhūmi sever the cognitive obstacle of the summit of existence, while that of desire is not yet exhausted. The second bhūmi and so forth are also like this; grades cannot be established according to grounds; it is solely due to the noble path, hence the text says 'either'. Question: Since this is indeterminate, under which kind of indeterminate is it subsumed?