成唯識論演祕 6.667

6.667

舉見道惑自性強故，不由緣縛而稱為斷，例彼善等緣縛強無即名為斷，雖見緣縛與善等雜煩惱有別，以俱非強取以為喻亦無其失。有義：其緣縛斷及雜縛斷，並依六識非第七識，故離欲者，離此地者，諸不染法即名得斷。如不斷下得不還果，不障果故，此亦應然，但約六識諸惑勝故，能發潤故，自地斷者即名為斷。若如《疏》說唯約緣者亦未善通，下地第七若緣、若縛俱未離故。

It adduces the defilements of the path of seeing, which, because their intrinsic nature is strong, are spoken of as abandoned not by virtue of objective-support bondage; this exemplifies the fact that when the strong objective-support bondage of those wholesome [dharmas] and so forth is absent, they are directly called abandoned. Although the objective-support bondage of seeing and the defilements interspersed with the wholesome and so forth differ, there is no fault in taking them as an analogy since both are not strong. There is an opinion: both abandonment of objective-support bondage and abandonment of interspersed bondage are based on the six consciousnesses and not the seventh consciousness; therefore, for one who is free from desire, when one is free from this stage, all unsoiled phenomena are called abandoned. Just as one attains the fruit of non-returner without abandoning the lower [manas's defilements], because they do not obstruct the fruit, here too it should be like this: it is only said to be abandoned when one's own stage is abandoned, because the defilements of the six consciousnesses are dominant and able to trigger and moisturize [rebirth]. If, as the Commentary states, it is only formulated in terms of objective-support, it is not well resolved either, since both the objective-support and the bondage of the lower seventh [consciousness] are not yet departed from.