成唯識論述記 9.570

9.570

述曰：第一師說，此是真見道，即前第一漸證、斷師義，以相見道不作三心，緣四諦故，如《對法》說，說真見道緣非安立，非相見道中能緣非安立故。此中有別起無間、解脫為六，并勝進入相見道為七心，或除勝進為六心。或後無間即前解脫，即三無間加一第三心解脫，并一勝進入相為五心究竟，菩薩利根不別起解脫道故。或總四心究竟，但除勝進，從勝入劣故。合有四說，如《別抄》有十四解。然真中言，先除耎品人執，次除中品法執等，此初二執皆望第三品俱斷時人法執，為麁細下上故。然諸處皆先除上品後除下品，何意此中先除下品後除上品？前雖已解今又解者，此約易斷名下故。麁人執名下品，彼約實體麁細，而言先斷者為上，此望能治道，彼望當體故。此中所言「先斷下品」者，諸論皆同。

The Commentary states: The first master says that these are the true path of seeing; that is, the doctrine of the former master of gradual realization and gradual severing. Because the resembling path of seeing does not make three minds, but cognizes the four truths, as stated in the Abhidharma[-samuccaya-bhāṣya]: it states that the true path of seeing cognizes the unestablished, not that in the resembling path of seeing one is able to cognize the unestablished. Herein, there are separately arising uninterrupted and liberation paths making six, which together with an advanced path entering the resembling path of seeing makes seven minds; or excluding the advanced path, making six minds. Or the subsequent uninterrupted path is the preceding liberation path, which means three uninterrupted plus one liberation of the third mind, and together with one advanced path entering the resembling makes five minds to completion, because bodhisattvas of sharp faculties do not separately produce paths of liberation. Or a total of four minds to completion, merely excluding the advanced path, entering the inferior from the superior. In all there are four explanations, as the Separate Notes have fourteen explanations. However, when it says in the true [path of seeing] that one first eliminates the soft grade of personal grasp and next eliminates the medium grade of dharmic grasp and so forth, these first two grasps are both regarded as coarse and subtle, lower and higher, in contrast to the personal and dharmic grasps when both are severed in the third grade. However, in all other passages one first eliminates the superior grade and afterwards eliminates the lower grade; why in this context does one first eliminate the lower grade and afterwards eliminate the superior grade? Although this was previously explained, to explain it again now: this is called 'lower' in terms of being easy to sever. The coarse personal grasp is called the lower grade; that [other explanation] is in terms of the coarseness and subtlety of the actual entity, saying that what is severed first is superior; this is in view of the antidotal path, while that is in view of the entity itself. That it is said here 'first severing the lower grade' is identical across all treatises.