成唯識論了義燈 7.210

7.210

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.