成唯識論了義燈 1.94

1.94

問：言彼障隨斷者，要待執除。彼非執障，隨彼說斷，可不如是。若不如是，便違論文。若說言爾，即有二難。一問：如二乘漸斷修道九品惑時，前八品道斷迷事惑，第九品道斷迷理惑，准此即是非執先除，是執後遣，如何可言由我法生彼障隨斷等？我執斷時惑方遣，可說末障依執生，執未斷時，惑已除。此應不由於執起。第二問：大乘菩薩第四地中，方斷身、邊，至第五地，方斷害伴。若害伴四地斷，諸障隨執生。害伴五地除，如何隨執斷？

Question: When it says "those obstacles are severed accordingly," it must await the removal of grasping. Could it not be that those obstacles that are not grasping are spoken of as severed along with them? If it is not so, it would contradict the text of the treatise. If one says it is so, then there are two difficulties. First question: Just as when the two vehicles gradually sever the nine grades of defilement of the path of cultivation, the paths of the first eight grades sever defilements that are deluded about phenomena, while the path of the ninth grade severs defilements that are deluded about principle. According to this, what is not grasping is eliminated first, and what is grasping is cleared away later; how then can it be said that arising from self and phenomena, those obstacles are severed accordingly, and so on? If defilements were cleared away only when grasping of self is severed, one could say that subordinate obstacles arise based on grasping; but when grasping is not yet severed, the defilements are already eliminated. These should not arise due to grasping. Second question: Bodhisattvas of the Mahāyāna only sever the views of self and extreme views in the fourth bhūmi, and only in the fifth bhūmi do they sever harmful companions. If harmful companions are severed in the fourth bhūmi, all obstacles arise following grasping; but if harmful companions are eliminated in the fifth bhūmi, how are they severed following grasping?