成唯識論了義燈 7.149

7.149

《論》：「二、相見道」等。若依漸斷是真見道，解釋如前。故五十五云：「云何名為第四現觀」，乃至云「善根無間，有初內遣有情假法緣心生，能除耎品見道所斷煩惱麁重」等。故知真見漸斷非頓，皆如《疏》引。若第二師亦如《疏》引，說三品心如次下會。又《雜集》第九云：「又如上說見道差別皆假建立，非真實爾，何以故？出世位中各別內證，絕戲論故。」亦不可云此依十六，《論》云皆假。若說十六，但應云是假建立，何須說「皆」？故知總、別二種見道皆是假立。若爾，頓斷家引「又所緣、能緣平等平等智為其相」，亦應是假　答：不爾，非差別說，故是真見。已下方云「又遣各別有情假法假」等，三心見道是差別說，故假建立。

The Śāstra: "Second, the path of seeing as likeness," and so forth. If one relies on gradual severance as the true path of seeing, the explanation is as given previously. Therefore, fascicle fifty-five states: "What is called the fourth abhisamaya?" up to "Immediately following the roots of good, there arises the initial mind whose object is the condition of internally expelling the nominal designation of sattvas and phenomena, which is able to remove the audārika heaviness of afflictions to be severed by the path of seeing of the soft grade," and so forth. Thus one knows that the true path of seeing is gradual severance, not abrupt, all as cited in the Commentary. If relying on the second master, it is also as cited in the Commentary; the minds of the three grades are harmonized below in turn. Furthermore, Samuccaya, fascicle nine, states: "Moreover, the distinctions in the path of seeing as explained above are all conventionally established, not truly so. Why? Because in the supramundane state there is individual internal realization, beyond conceptual proliferation." Nor can one say this is based on the sixteen [minds]; the Śāstra says "all are conventional." If it spoke only of the sixteen, it should only say "it is conventionally established"; why would it need to say "all"? Thus one knows that both the general and specific paths of seeing are conventionally established. If so, when the proponents of abrupt severance cite "furthermore, its characteristic is wisdom in which object and subject are evenly equal," that too should be conventional. Answer: It is not so. Because it is not an explanation of distinctions, it is the true path of seeing. Only from this point down does it say, "furthermore, expelling the conventions of individual sattvas and phenomena," and so on; the three-mind path of seeing is an explanation of distinctions, and hence conventionally established.