成唯識論了義燈 7.237

7.237

《論》：「彼障現起，地前已伏」者，本解如《疏》。西明云：「問：十地修所斷種與俱生我見同體起，乃至嗔等同體起者，何地斷盡？答：俱說初地，至金剛位位皆斷。而十障四地斷身見者，違道品故。依麁相顯，說四地斷。據實，我見及嗔等，各應多種地地別斷。不爾，如何先斷誤犯細障，後斷欲界嗔等麁惑？《仁王經》云：初地斷貪，二地斷嗔等，三地斷癡，四地斷五見，五地斷疑等。」今謂：不爾。菩薩斷障非如二乘斷煩惱障，三界九地品品次第各各同斷。隨何等障障此地者，菩薩即斷，不妨先斷色界之者，後斷欲界，亦無餘地斷於第六相應身見。《仁王》、此論俱說四地障道品等所知此斷，煩惱隨伏。若許餘地猶有我見，何得說有害伴等名？又准《仁王》，誤犯與嗔俱二地斷，亦無前後。

Treatise: "The active manifestations of those obstacles have already been suppressed before the grounds." The original explanation is as in the Commentary. Ximing says: "Question: On which ground are the seeds to be abandoned by cultivation (bhāvanāheyabīja) on the ten grounds—which arise with the same substance as innate self-view, and up to those that arise with the same substance as anger and so forth—completely severed? Answer: It is uniformly said that from the first ground up to the vajra stage, they are severed stage by stage. But as for the self-view severed on the fourth ground among the ten obstacles, because it contradicts the factors of enlightenment (bodhipakṣa), it is said to be severed on the fourth ground based on coarse, prominent signs. In reality, self-view, anger, and so forth must each have multiple types that are severed separately ground by ground. Otherwise, how could subtle obstacles like erroneous violation be severed first, while coarse delusions like anger of the desire realm are severed later? The Renwang jing says: 'On the first ground one severs greed; on the second ground one severs anger, etc.; on the third ground one severs delusion; on the fourth ground one severs the five views; on the fifth ground one severs doubt, etc.'" I now say: This is not so. A bodhisattva's severance of obstacles is not like the two vehicles' severance of the afflictive obstacles, where each category across the three realms and nine grounds is severed successively and uniformly. Whatever obstacle hinders a particular ground, the bodhisattva severs it; there is no contradiction in severing that of the form realm first and that of the desire realm later, nor is the self-view associated with the sixth [consciousness] severed on other grounds. Both the Renwang and this treatise state that the cognizable obstacles hindering the factors of enlightenment on the fourth ground are severed here, while the afflictions are concomitantly suppressed. If one allowed that self-view still exists on other grounds, how could it be termed 'having harmful companions' and so on? Furthermore, according to the Renwang, erroneous violation and anger are both severed on the second ground, without earlier or later.