成唯識論演祕 7.304

7.304

詳曰：四皆理通，前二釋本。二、《論》云：「由於大乘諸疑離疑，以能永斷異惠疑故」者，釋曰：雖離於前二乘作意，於大乘教種種法門先起疑惑。後執一是便撥餘非，能撥邪惠與正惠殊，故名「異」也。體即法執，邪見所攝。故世親云：此中異惠謂鄙惡惠，於理動搖，作三性觀。異惠及疑永不復轉，名「斷疑惠」，疑惠即障。

I examine this and say: All four are plausible in principle; the first two explain the primary sense. Second, the Treatise says: "Due to leaving doubt regarding the various doubts about the Mahāyāna, because of being able to eternally abandon divergent understanding and doubt." The explanation states: Although one has left the previous mental application of the two vehicles, one initially gives rise to doubts regarding the various Dharma gates of the Mahāyāna teaching. Later, grasping one as correct, one immediately repudiates the others as incorrect. The wrong understanding that is able to repudiate is different from right understanding, hence it is called "divergent." Its substance is attachment to phenomena, subsumed under wrong views. Therefore Vasubandhu says: "Here, divergent understanding refers to vile understanding; wavering regarding the principle, it performs the contemplation of the three natures. When divergent understanding and doubt never recur, this is called 'abandoning doubt and understanding'; doubt and understanding are themselves the hindrance."