成唯識論了義燈 7.191

7.191

《論》：「諸相見道依真假說」等。問：三心見道，二乘聖者迴心向大，已斷煩惱，入相見時，亦三心不？答：亦有。令彼障遠及除習氣，法彼真見無間、解脫所有功能，故亦定作，二十六心應知亦作。雖所知障不約迷諦，隨煩惱說，亦復無違。問：三心十六在見道前何位先修，令相見起？答：准《顯揚》十六，修起次第在資糧位修十六心，次說善根。准此論明，加行位中，云「此位菩薩於安立諦、非安立諦俱學觀察」。二論別者，略為二解　一云《顯揚》據上、下十六在資糧修，修道方起。此論據總十六，加行位作。相見中起上下觀者，文雖不說，准彼亦在資糧位修，相見道中最在後起。又解：《顯揚》說初修在資糧位，此論約後習，故在加行。各據一義，皆不相違。

The Treatise: "The various seeing paths of signs are metaphorically explained based on the true [seeing path]," and so forth. Question: In the three-mind seeing path, when the noble ones of the two vehicles turn their minds toward Mahāyāna, having already severed afflictions, when entering the seeing of signs, do they also have the three minds? Answer: They also have them. In order to make those hindrances distant and eliminate habit-energies (vāsanā), and to model all the functions of the ānantaryamārga and vimuktimārga of that true seeing, they are definitely also practiced; it should be known that the twenty-six minds are also practiced. Although the cognitive hindrance is not based on delusion regarding the truths, explaining it in accordance with the afflictions also has no conflict. Question: In which stage prior to the seeing path are the three minds and the sixteen minds cultivated beforehand so that the seeing of signs may arise? Answer: In accordance with the sixteen in the Xianyang, the order of cultivation and arising is cultivating the sixteen minds in the stage of provisions (saṃbhāramārga), followed by speaking of the wholesome roots. In accordance with the clarification in this treatise, it is in the prayogamārga, saying "the bodhisattva in this stage learns to contemplate both the established truths and the non-established truths." Regarding the difference between the two treatises, there are briefly two explanations. One says: The Xianyang is based on cultivating the upper and lower sixteen in [the stage of] provisions, only arising in the path of cultivation (bhāvanāmārga). This treatise is based on the comprehensive sixteen, practiced in the prayogamārga. As for arising the contemplation of the upper and lower [realms] within the seeing of signs, although the text does not say so, following that it is also cultivated in the stage of provisions, arising latest in the seeing path of signs. Another explanation: The Xianyang speaks of initial cultivation in the stage of provisions, while this treatise is concerned with subsequent habituation, hence it is in prayoga. Each is based on one meaning, and neither conflicts with the other.