成唯識論掌中樞要 2.268

2.268

《疏》中但有二乘用之，非菩薩。今更解：菩薩亦用此智。十地中非念念唯斷法執故，亦別時斷法執所知障故。前師釋修道中世、出世斷道者，此依菩薩修道有獨用無分別智，名世、出世道；有真俗合用智斷，如舉勝者。下下地者斷障，雖不由俗，然必俱時。若不爾者，豈後勝地要唯無分別智，不與後得俱，方斷惑耶。初唯出世，斷通三乘；後兼菩薩，故作是說。二理教齊，任情取捨。

In the Commentary, only the two vehicles utilize this, not bodhisattvas. Now it is further explained: bodhisattvas also utilize this wisdom. This is because in the ten grounds they do not abandon solely dharma-attachment thought-moment by thought-moment, but also abandon the cognitive obstacle of dharma-attachment at other times. Regarding the previous master's explanation of the worldly and transworldly abandoning paths in the path of cultivation: this is based on the bodhisattva's path of cultivation having the independent use of non-conceptual wisdom, termed the worldly and transworldly path; and having the combined use of wisdom of the real and conventional to abandon [obstacles], as in citing the superior. Although the abandonment of obstacles on the lower grounds does not rely on the conventional, it is necessarily simultaneous. If it were not so, could it be that on the subsequent superior grounds, only non-conceptual wisdom, not conjoined with the subsequently attained, abandons afflictions? The first is solely transworldly, with abandonment common to the three vehicles; the latter additionally includes bodhisattvas, and so this was stated. Both principle and teaching are equal; one may accept or reject according to preference.