成唯識論掌中樞要 1.152

1.152

此二法執麁故易斷，入初地時乃至除滅。初有四種：一、地位。初在初地斷，非餘地。二、聖道。初彼中唯見，非修故。三、真相。初在真見道，非相見道故。四、四道。初在無間道，非解脫道故。此依一心見道，非斷麁重釋。在此四初斷分別法執，若解脫道斷麁重，三心見道等。隨義應說。迷淺必深，人執必法；解淺非深，人空非法；悟深必淺，法空有人；迷深亦淺，法、人俱起。然人必常一，有法不帶人；人用必帶體，人執定有法。

These two attachments to dharmas, being coarse, are easy to eradicate; upon entering the first bhūmi and so forth, they are eliminated. 'First' has four kinds: 1. Bhūmi: First eradicated in the first bhūmi, not in the other bhūmis. 2. Noble path: First therein solely in seeing, not in cultivation. 3. True aspect: First in the true path of seeing, not in the path of seeing of aspects. 4. Four paths: First in the path of uninterrupted progress (ānantarya-mārga), not in the path of liberation (vimukti-mārga). This is explained according to the single-thought path of seeing, not the eradication of heavy turbulence. Here, in the beginning of these four, discriminative attachment to dharmas is eradicated; if in the path of liberation, heavy turbulence is eradicated, the three-thought path of seeing, etc. One should explain according to the meaning. Shallow delusion inevitably implies deep: attachment to the person inevitably implies dharmas. Shallow understanding is not deep: emptiness of the person is not dharmas. Deep awakening inevitably implies shallow: emptiness of dharmas has the person. Deep delusion is also shallow: dharmas and the person arise together. However, the person is necessarily always one, while there are dharmas that do not carry the person; the function of the person necessarily carries the substance, so attachment to the person definitely has dharmas.