成唯識論演祕 7.309

7.309

答：阿毘達磨性相而求，逐便即明，何責先後？第四亦復言無分別，豈無分別亦是障耶？然第四釋理亦小通，既非論意，故亦不取。三、《論》云：「由離所聞、所思法中我、我所執，斷法執故」者，釋曰：雖離諸疑，然隨所聞若教義等皆執有性，便障唯識法空觀智，故斷法執方名真觀。四、《論》云：「由於現前住安立一切相中，無所作意，無所分別，斷分別故」者，釋曰：於此安立現前相中，而「無作意」及「離分別」、「斷分別」言，而通一切分別之法。若隨別說，是忍一位能觀之智，此即勝障。入初地時息滅名「斷」。

Answer: In inquiring into the Abhidharma according to nature and characteristics, it is explained as convenience dictates; why criticize the order? The fourth also speaks of non-discrimination; could non-discrimination also be a hindrance? However, the fourth explanation is also somewhat plausible in principle; since it is not the treatise's intention, it is likewise not accepted. Third, the Treatise says: "Due to leaving the grasping of self and what belongs to self in the heard and contemplated dharmas, because of abandoning phenomenal grasping." The explanation states: Although one has left the various doubts, nevertheless according to what one has heard, whether teaching or meaning, one grasps all as having real existence, which then obstructs the wisdom of contemplating the phenomenal emptiness of consciousness-only. Therefore, only when phenomenal grasping is abandoned is it called true contemplation. Fourth, the Treatise says: "Due to having no mental application and no discrimination toward all characteristics present and established, because of abandoning discrimination." The explanation states: Toward these characteristics established and present, having "no mental application" and "leaving discrimination" and "abandoning discrimination" applies generally to all discriminating phenomena. If explained specifically, it is the wisdom capable of contemplating at the stage of patience; this is precisely a superior hindrance. Entering the first ground, its cessation is called "abandonment."