成唯識論演祕 4.517

4.517

六、七惑別，金剛斷異是不同也。然俱世道不能伏之，名不伏相似。按彼論云：又見雜染得解脫時，亦能於餘畢竟解脫，非餘雜染得解脫時，即能解脫諸見雜染。所以者何？由生此者依世間道，乃至能離無所有處所有貪欲，於諸下地其餘煩惱心得解脫，而未能脫薩迦耶見。由此見故，於下、上地所有諸行和雜自體不觀差別，遍計為我，或計為所。由此因緣雖昇有頂而復退還，由出、世道先斷一切薩迦耶見，後能永斷所餘煩惱，由此因緣無復退轉。

The afflictions of the sixth and seventh differ, and their diamond[-like] abandonment is different, so they are not the same. However, neither can be subdued by the worldly path, so they are called 'similar in not being subdued'. Consulting that treatise, it says: 'Furthermore, when one attains liberation from the defilement of views, one also attains ultimate liberation from the rest; it is not that when one attains liberation from other defilements, one can be liberated from the defilement of views. Why is this? Because one born here, relying on the worldly path, can even detach from all greed of the sphere of nothingness, and the mind is liberated from the remaining afflictions of all lower planes, yet one cannot be liberated from the satkāyadṛṣṭi. Because of this view, regarding all conditioned phenomena of the lower and higher planes, one does not observe distinctions in their mixed nature, and conceptualizes them everywhere as a self, or conceptualizes them as belonging to a self. Due to this cause, although one ascends to the peak of existence, one falls back again. Because the supramundane path first severs all satkāyadṛṣṭi and later permanently severs the remaining afflictions, due to this cause there is no further falling back.'