成唯識論了義燈 5.33

5.33

明三斷中，有解云：苦受中求不斷故亦非斷，離欲捨故已斷說非所斷。《要集》斷云：有解為勝。今為此釋求不斷故，亦非斷者，即本《疏》解隨順趣向不斷法故。假名不斷，如何云勝？餘如此類，披者當知，不能具指。

Regarding the explanation of the three kinds of abandoning, some explain: because one seeks not to cut it off in painful sensation, it is also non-abandoning; because it is abandoned through detachment from desire, having been abandoned, it is said to be non-abandonable. The Yaoji judges: "Some explanations are superior." We now say: this explanation—that because one seeks not to cut it off, it is also non-abandoning—is precisely the original commentary's explanation that it accords with and tends toward unseverable dharmas, and is therefore metaphorically designated as non-abandoning. How can it be called superior? Other cases such as this should be recognized by the reader; they cannot all be cited in full.