成唯識論演祕 6.60

6.60

有義：《疏》簡本智；今解通簡根本、後得，後得之中亦有斷道故；遊觀者簡根本全、後得斷道。又根本智亦有遊觀，若言無者，豈根本心皆能斷惑？如無學者不斷惑故。八地已去純無漏心，豈念念中皆能斷惑，故今說者根本、後得俱有遊觀，為加行入亦無違也。諸論皆云有二緣故，然初修者可唯後得。

An opinion states: the Commentary sets aside fundamental wisdom (mūla-jñāna). The present interpretation inclusively sets aside fundamental [wisdom] and subsequent [attainment wisdom] (pṛṣṭhalabdha-jñāna), because within subsequent [wisdom] there is also a path of abandonment. The phrase 'roaming and observing' sets aside fundamental [wisdom] entirely and the path of abandonment within subsequent [wisdom]. Moreover, fundamental wisdom also has roaming and observing: if one says it does not, could it be that all minds of fundamental [wisdom] are able to abandon afflictions? Just as those in the stage of no-more-learning (aśaikṣa) do not abandon afflictions. For those from the eighth ground onward whose minds are purely undefiled, could it be that in every single thought-moment they are able to abandon afflictions? Therefore, what is now stated is that both fundamental and subsequent [wisdom] have roaming and observing, and there is no contradiction in their serving as the preparatory application (prayogāvasthā) for entry. All treatises state that it is due to two conditions; however, for an initial practitioner, it may be subsequent [wisdom] alone.