成唯識論掌中樞要 2.243

2.243

入見道唯依欲界善趣身起，餘惠、厭心非殊勝故者，此依所知障俱有煩惱障對治，或唯斷煩惱障，入見道義，非依唯斷所知障對治義。以欲界見道煩惱有不善及五趣、四生，厭心可深，能入見道。上界不爾。若唯斷所知障，不藉深厭心，但求菩提，不折解脫，上界亦得故。有聲聞色界迴心入見道等。此說直往，彼說迂會，亦不相違。

Regarding the statement that entering the path of seeing only arises relying on the body of a wholesome destiny in the desire realm because the discernment and revulsion of others are not superior: this is based on the antidote to the affliction obscuration occurring together with the cognitive obscuration, or on entering the path of seeing by severing only the affliction obscuration; it is not based on the sense of the antidote that severs only the cognitive obscuration. Because in the path of seeing of the desire realm the afflictions include unwholesomeness as well as the five destinies and four modes of birth, revulsion can be profound, enabling one to enter the path of seeing; the higher realms are not like this. If one solely severs the cognitive obscuration, one does not rely on profound revulsion; one simply seeks bodhi without destroying liberation, so it can also be attained in the higher realms. There are śrāvakas who transform their minds in the form realm and enter the path of seeing, and so forth. This speaks of the direct approach, whereas that speaks of the roundabout path; thus they are also not contradictory.