成唯識論了義燈 7.266

7.266

二、釋名者，於諸所斷加功用力，順趣能斷，名為加行。或順趣斷性，亦名加行。非此加行不求證理，且據趣求能斷道說。故《瑜伽》六十九云：「於一切地修道所斷耎、中、上等九品煩惱，隨其品數各各差別，能隨順斷，是名初道。」《雜集》第九云：「謂由此道能捨煩惱。」意云：由此加行，能令現行煩惱不起，名為捨離。或據修道修加行時，亦能少分伏除麁重，名為捨離，非是正斷所斷煩惱得捨離名。此據別起四道而說，若約相望，雖復加行亦能正斷，不以加義名為無聞，望義別故。「道」者，通履義，加行即道，持業釋也。言「無間道」者，二義無間：一、觀理無間，不同加行，猶帶相故；二、斷惑無間，不同加行，猶未正斷有此後間。《瑜伽》、《雜集》皆且據後一義而釋。故六十九云「能無間斷是第二道。」《雜集》第九云：謂由此道，無間永斷，令無所餘。無間即道，若有漏道能無間伏，皆持業釋。

Second, explaining the names: applying effort toward what is to be severed and conformably heading toward what can sever is named "preliminary application" (prayogamārga). Alternatively, conformably heading toward the nature of severance is also named preliminary application. It is not that this preliminary application does not seek to realize the principle; it is spoken primarily in terms of heading toward and seeking the path that can sever. Thus the sixty-ninth fascicle of the Yogācārabhūmi says: "Regarding the nine grades of defilements to be severed by the path of cultivation—soft, medium, upper, and so forth—across all stages, according to their grades respectively and distinctively, being able to conformably sever them is named the first path." The ninth fascicle of the Samuccaya says: "That is, by this path one is able to abandon defilements." The meaning is: by this preliminary application, one is able to keep active defilements from arising, which is called abandonment. Alternatively, based on the time when one cultivates preliminary applications on the path of cultivation, being able to partially suppress and eliminate coarseness and heaviness (dauṣṭhulya) is also called abandonment; it is not that directly severing the defilements to be severed receives the name of abandonment. This is spoken with respect to the four paths arising separately; if considered mutually, although the preliminary application can also directly sever, because of the sense of adding effort, it is not named immediate, because the perspectives are different. "Path" (mārga) has the meaning of being traversed; preliminary application is itself the path, a karmadhāraya compound. As for "path of uninterruptedness" (ānantaryamārga), it is uninterrupted in two senses: first, uninterrupted in contemplating principle, unlike preliminary application which still carries conceptual characteristics; second, uninterrupted in severing defilements, unlike preliminary application which has not yet directly severed and has an interval before this. The Yogācārabhūmi and the Samuccaya both explain primarily based on the latter sense. Thus the sixty-ninth fascicle says: "Being able to sever without interruption is the second path." The ninth fascicle of the Samuccaya says: That is, by this path, one permanently severs without interruption, leaving no remainder. Uninterruptedness is itself the path; if a path with outflows can suppress without interruption, all are karmadhāraya compounds.