成唯識論了義燈 7.210

7.210

《論》令彼聞、思、修法忘失等。聞、思在散，思惠唯欲，云何欲貪得定已後發勝三惠？答：由得此定，令欲界中所有聞、思得增明故，此定不起三惠非勝。問：於初地中得證不退，云何於所聞、思修法忘失？答：有二解。一云以地前有二，謂得及證。聞、思為得，修惠為證。地前二種俱退，地上無漏定為證，有漏者為得。今言「忘失」者，據有漏得退，無漏證者不退。一云地前於自、他分法得已俱退，初地已上於自地法不退，於他地法修得有退。云初地已上證不退者，據自地說。問：貪等煩惱七地已前猶故意起，云何此地斷欲貪等？答：故意起者，約別相。有愚非障，惡趣雜染定、法二愛。亦謂不爾，定、法二愛如前所明，亦是障故。

The Śāstra says: "[The ignorance which] causes one to forget and lose the phenomena of hearing, reflection, and cultivation," etc. Hearing and reflection belong to the distracted state, and the wisdom of reflection is only in the desire realm; how can desire and greed, after one attains concentration, give rise to the superior three wisdoms? Answer: Because attaining this concentration causes all hearing and reflection within the desire realm to become clearer and brighter; if this concentration does not arise, the three wisdoms are not superior. Question: In the first stage one attains the non-retrogressing realization; how could one forget and lose the phenomena of hearing, reflection, and cultivation that one has heard? Answer: There are two explanations. One says that prior to the stages there are two [kinds], namely attainment and realization. Hearing and reflection are attainment, while the wisdom of cultivation is realization. Prior to the stages both of these two retrogress; on the stages, uncontaminated concentration is realization, while that which is contaminated is attainment. When it says here "forget and lose," it is said based on the retrogression of contaminated attainment, whereas uncontaminated realization does not retrogress. Another says that prior to the stages, both one's own share and other shares of phenomena retrogress after being attained; from the first stage onward, one does not retrogress in the phenomena of one's own stage, but there is retrogression in the cultivation and attainment of phenomena of other stages. Saying that from the first stage onward realization is non-retrogressing is stated based on one's own stage. Question: Afflictions such as greed are still intentionally aroused prior to the seventh stage; how can this stage abandon desire, greed, and the like? Answer: That which is intentionally aroused is in terms of distinct aspects. There is delusion which is not an obstruction: defilements of the bad destinies and the two attachments to concentration and to phenomena. It is also said that this is not so: the two attachments to concentration and to phenomena, as explained before, are also obstructions.