成唯識論掌中樞要 1.99

1.99

「此二我執細故難斷」等中，疏有三解：一、以修道之見行相微細，於見道見故；或修道中自望前八為細故。二、以見道易斷名細，上道難除名麁，如三心中自分麁、細。三、見道約能治道弱，所斷相從初品名細，修道約自品行相名細。難斷疏解亦三：一、世道不伏；二、漸次初道不斷，非見斷故；三、缺道不除，要九品滿道方能斷故。今第四若超越第三果人第六識執，於中五釋：一、見道不能斷，超得果後而亦不斷，要至金剛心與第七識執一時斷。二、云超得果位別起道斷，彼既不障果，何名彼地惑。如第七識執此亦何違。三、超得果時，相見道後更不出觀，別起勝道、加行等道，斷修道惑得第三果。諸處但說第十六心已知根攝而建立果，何故此中後起修道斷惑得果？彼說初果非超越故。四、超得果時，從相見道即入修道，無間、解脫斷修惑得果，不起加行，無容別起加行道故。五、超得果時，即一剎那真見道無間見、修惑雙斷，雖先世道不伏我執，由意樂勝入見道位，伏與不伏一念俱斷。依第一解，道數數修，斷不數數；依次二、三解，道、斷俱數數；依第四解，先離無所有處已下欲，超得第三後成無學，唯二品斷。總而言之，隨前所應而成數數、不數數義。超越第四果頓取二果者，雖缺有頂，缺前八品三界我執而不能斷，漸次得果，非想地中有二義說：若為九品斷，前八道亦不除之，自地第九品故；若為一品斷，但缺有頂即能斷盡。前義為正，後無文說。三十四念等要九品故，第七要缺，有頂第九方能斷盡。由此難斷，故數數斷。其超越第四果人第六識執道數數修，斷非數數，一品斷故。次第得果，一地而解，前八道數數修，身見第九品除，斷非數數。若總九地而論，道、斷俱數數；若迴心已，唯習數斷，非種。

Regarding 'these two clingings to self, being subtle, are difficult to sever,' and so forth, the Commentary has three explanations: 1. Because the active aspect of seeing in the path of cultivation is subtle, it is seen in the path of seeing; or because within the path of cultivation it is subtle in comparison with the previous eight. 2. Because what is easily severed on the path of seeing is called subtle, and what is difficult to eliminate on higher paths is called coarse, just as among the three minds coarse and subtle are distinguished within themselves. 3. For the path of seeing, it is called subtle in terms of the weakness of the antidotal path, following the first grade of what is to be severed; for the path of cultivation, it is called subtle in terms of the active aspect of its own grade. The Commentary's explanation of 'difficult to sever' also has three points: 1. mundane paths cannot subdue it; 2. the initial path of gradual progress cannot sever it, because it is not severed by seeing; 3. an incomplete path cannot eliminate it, for only a path complete with the nine grades can sever it. Now, fourth, regarding the sixth consciousness's clinging in a person who leaps over to the third fruit, there are five interpretations: 1. The path of seeing cannot sever it, nor is it severed after leaping to attain the fruit; it must wait until the adamantine mind to be severed simultaneously with the clinging of the seventh consciousness. 2. It is said that when leaping to attain the stage of the fruit, a separate path arises to sever it; since it does not obstruct the fruit, why call it an affliction of that stage? Just like the clinging of the seventh consciousness, what contradiction is there here? 3. When leaping to attain the fruit, after the path of seeing with aspects, one does not emerge from meditative absorption, but separately arouses a superior path, a preparatory path, and so forth, severing the afflictions of the path of cultivation to attain the third fruit. In various places it is only said that the fruit is established as being subsumed by the faculty of having known in the sixteenth moment of mind; why here would one subsequently arouse the path of cultivation to sever afflictions and attain the fruit? That statement applies to the first fruit, not to leaping over. 4. When leaping to attain the fruit, from the path of seeing with aspects one directly enters the path of cultivation, severing the afflictions of cultivation through uninterrupted and liberation paths to attain the fruit, without arousing a preparatory path, because there is no room to arouse a separate preparatory path. 5. When leaping to attain the fruit, that is, in a single moment of the true path of seeing uninterruptedly, the afflictions of seeing and cultivation are severed together; although mundane paths previously did not subdue the clinging to self, through superior aspiration one enters the stage of the path of seeing, and whether subdued or unsubdued, they are severed together in a single thought-moment. According to the first explanation, the path is cultivated repeatedly, but the severance is not repeated; according to the second and third explanations, both path and severance are repeated; according to the fourth explanation, having previously abandoned desire below the stage of nothingness, one leaps to attain the third [fruit] and later becomes an arhat, severing only two grades. In general, according to what is appropriate among the preceding [views], the meanings of repeated and non-repeated are established. For one who leaps over to the fourth fruit and attains two fruits at once, although lacking the Peak of Existence, one lacks the clinging to self of the three realms of the previous eight grades and cannot sever it; when attaining the fruits gradually, two meanings are stated for the stage of neither-perception-nor-non-perception: If it is severed in nine grades, the paths of the previous eight also do not eliminate it, because it is the ninth grade of its own stage; if it is severed in a single grade, merely lacking the Peak of Existence one is able to sever it completely. The former meaning is correct; the latter has no textual support. Because the thirty-four mental moments and so forth require nine grades, the seventh must be lacking, and only with the ninth of the Peak of Existence can it be severed completely. Because it is difficult to sever in this way, it is severed repeatedly. For the person who leaps over to the fourth fruit, the path for the sixth consciousness's clinging is cultivated repeatedly, but severance is not repeated, because it is severed in a single grade. For gradual attainment of the fruit, explained in terms of a single stage, the paths of the previous eight are cultivated repeatedly, and the view of self is eliminated in the ninth grade, so severance is not repeated. If discussing the nine stages collectively, both path and severance are repeated; if after redirecting one's mind, only the habit-energy is repeatedly severed, not the seed.