成唯識論了義燈 7.213

7.213

As for the Śāstra saying: "This is coarse and that is subtle, so their abandonment has a before and an after": The original commentary says: "How are they accompanying harms? As already extensively explained in the chapter on abandoning obstructions." In that passage it says that the accompanying-harm anuśaya is abandoned in the fifth stage. The Saṃdhinirmocana-sūtra and the Yogācārabhūmi, fascicle seventy-eight, say: "First is the accompanying harm, meaning that in the previous five stages, the non-co-arising active afflictions serve as accompanying assistants to the active co-arising afflictions; at that time they no longer exist forever." Here, "co-arising" does not mean arising spontaneously as opposed to conceptually; it means that greed, anger, and delusion arising together with the view of self within the sixth consciousness are called co-arising. Arising independently, greed and the like do not accompany the view of self, and are therefore called non-co-arising. These non-co-arising ones, being induced by the force of those accompanying the view of self, are assistants to the former, and the former are also assistants to the latter. Because in the fourth stage one practices the factors of awakening and is said to obstruct the superior, here one abandons the cognitive [obstruction] on which they rely, and those relying on it do not arise. Question: Since this desire, greed, and the like obstruct superior concentration, are they entirely abandoned and suppressed, or is that not so? Answer: It is not so; because they arise in relation to objects, that which specifically obstructs the concentration capable of giving rise to the superior three wisdoms is abandoned here, not that all the rest are abandoned. Question: Previously, obstructing the three wisdoms was equally called dark and dull; why is the abandonment of the obstruction to cultivation distinguished from the rest? Answer: In truth they equally obstruct, but in terms of the distinction between superior and inferior, each is stated in terms of the superior. Another explanation says: Although equally named dark and dull, the first obstructs superior concentration and superior wisdom of cultivation, while the second obstructs dhāraṇī and the wisdoms of hearing and reflection. Although their abandonment is simultaneous, because their mental aspects are distinct, their abandonment is stated separately. Question: The wisdom of cultivation is superior, while hearing and reflection are inferior; why is the superior stated first and the inferior presented after? Answer: That which obstructs the wisdom of cultivation is identical with concentration. Because after attaining concentration, one gives rise to superior dhāraṇī and concomitant hearing and reflection. Although abandoned at the same time, they are distinguished in terms of cause and fruit.