成唯識論述記 9.481

9.481

述曰：此即第二，釋「順決擇分」名。真實決擇分，決擇是智，即擇法也。決擇即分，名「決擇分」，決簡疑品，彼猶豫故。擇簡見品，彼不擇故。疑品擇而不決；見品決而不擇，故此智品名「決擇分」。分是支因義，即擇法覺支，謂在見道，此無漏故名為真實，為有漏者非真實故。此煖等四順趣彼分，名「順決擇分」。順趣者，行相同彼，故名為「順」；欣求往彼，故名為「趣」。此中行相既與彼同，復求證彼故，名「順趣」。前順解脫分，既初發心求究竟果，故遠從彼以得自名。此順決擇分隣近見道，欣遠之心不如始業，故從隣近以得自名。

The Commentary states: This is the second section, explaining the name "aids to resolution" (nirvedha-bhāgīya). True resolution: "resolution" is wisdom, which is the discernment of dharmas. Resolution itself is the "part," hence termed the "part of resolution." "Resoluteness" excludes the category of doubt, because doubt is vacillation. "Discernment" excludes the category of view, because a view does not discern. The category of doubt discerns without resolving; the category of view resolves without discerning; therefore, this category of wisdom is called the "part of resolution." "Part" has the sense of a limb or cause, which is the limb of awakening that is discernment of dharmas, belonging to the path of seeing; because this is anāsrava, it is called "true," whereas that which is sāsrava is not true. These four, beginning with warmth, accord with and tend toward that part, hence they are called "aids to resolution." "Accords with and tends toward": because its cognitive aspect is similar to that [of the noble path], it is called "according with"; because it aspires to go to that, it is called "tending toward." Since the cognitive aspect here is identical with that, and furthermore seeks to realize it, it is said to "accord with and tend toward." The previous aids to liberation (mokṣa-bhāgīya) derive their name remotely from that ultimate fruit, because one first generates the aspiration to seek it. These aids to resolution are adjacent to the path of seeing; the aspiration for the distant is not like the initial undertaking, so it derives its name from its adjacency.