成唯識論掌中樞要 2.246

2.246

二乘見道為唯安立，亦有一心非安立。有二說：或有，或無。其三心見道二乘者，唯斷人執，唯依二心，非安立亦何妨。二種十六心上、下諦境在前作，初十六心在後作。初麁觀事，後細觀理故。又諸教唯說道類智名已知根，建立預流果故。今以相麁顯故，所以先說觀智，後說現前、不現前言。依欲界身入現觀論師於非色界入現觀亦爾。彼言下、上界別故。此十六心獨覺一坐，聖者如何不說。亦作不出觀，期心未滿，雖至第十六心，不名第三果。若非想斷九品障，無間、解脫剎那思之可知。若不作此相見道者，有何意也。思之。三種現觀勘抄敘。

Is the darśana-mārga of the two vehicles exclusively nominal (sa-prapañca/vyavasthāna), or does it also have a single-moment non-nominal [aspect]? There are two views: either it exists, or it does not. As for the three-mind darśana-mārga of the two vehicles, which only severs the attachment to self (pudgala-grāha), it relies solely on two minds; what objection could there be even if it were non-nominal? The two kinds of sixteen minds produce the higher and lower objects of the truths in front, while the initial sixteen minds produce them behind, because the initial [practice] coarsely observes facts (vastu), and the subsequent [practice] subtly observes principle (tattva). Moreover, the various teachings state only that the subsequent knowledge of the path (mārga-anvadharma-jñāna) is called the indriya of having known (ājñātāvīndriya), on the basis of which the fruit of stream-entry (srotāpanna-phala) is established. Now, because its characteristics are coarse and evident, it first speaks of the observing wisdom, and afterwards speaks of "present" and "not present". For the treatise masters who maintain that one enters abhisamaya on the basis of a desire-realm body, it is likewise for entering abhisamaya in non-form realms, because they state that the lower and upper realms are different. Why is it not stated that a pratyekabuddha undergoes these sixteen minds in a single sitting as a noble one? Even if they do not emerge from absorption, their aspired intention is not yet fulfilled; although they reach the sixteenth mind, they are not called [an obtainer of] the third fruit. If they sever the nine grades of obstructions in the sphere of neither-perception-nor-non-perception, the moments of the uninterrupted [path] and [path of] liberation can be known through reflection. If one does not form this aspect of the darśana-mārga, what purpose does it serve? Reflect upon this. The three kinds of abhisamaya are to be collated and set out from the notes.