俱舍論記 4.208

4.208

「然有處說至必不能修」者，經部通經。所以須通此經文者，經部意說：雖復成就染法種子，而能修善。然有處經說若成就貪便不能修四念住者，彼經意說：耽著貪現行者，不能厭捨現行貪惑，故名成就。由隨耽著貪愛現行時分，於四念住必不能修。經據現行說成就，言不能修；我據種子成就能修諸善。故《對法論》云「有三種成就：一種子成就、二自在成就、三現行成就。」經部同彼。又解：通說一切有部伏難。伏難意云：若得無別體，何故經說若成就貪便不能修四念住？經言成貪不修四念住，明知得有別體。經部通云：然有經說若成就貪便不能修四念住者，彼經意說：耽現貪者不能厭捨故名成就，由隨耽著現貪時分，於四念住必不能修，非言成就別有體性。

"However, somewhere it is said [...] he certainly cannot cultivate [them]" is the Sautrāntika resolving the sūtra. As for why it is necessary to resolve this scriptural passage, the Sautrāntika's intention is to say: even though one possesses (samanvāgama) the seeds of defiled dharmas, one is still capable of cultivating the good. But as for the sūtra saying somewhere that if one possesses greed one cannot cultivate the four foundations of mindfulness (smṛtyupasthāna), that sūtra's intention is to say: one who is immersed in the active manifestation (paryavasthāna / samudācāra) of greed cannot revile and abandon the active affliction of greed, and hence is called "possessing [it]". Because whenever one is immersed in the active manifestation of greed and craving, during that period one certainly cannot cultivate the four foundations of mindfulness. The sūtra speaks of possession based on active manifestation, saying that one cannot cultivate [them]; I speak of possessing the seeds being able to cultivate good [dharmas]. Therefore the Abhidharma says: "There are three kinds of possession: first, possession as seeds; second, possession as mastery; third, possession as active manifestation." The Sautrāntika agrees with that. Another explanation: this resolves a hidden objection raised by the Sarvāstivāda. The intention of the hidden objection is: If possession (prāpti) has no distinct real entity, why does the sūtra say that if one possesses greed one cannot cultivate the four foundations of mindfulness? Since the sūtra says that possessing greed [means] not cultivating the four foundations of mindfulness, it is clearly known that possession has a distinct entity. The Sautrāntika resolves it by saying: As for the sūtra saying that if one possesses greed one cannot cultivate the four foundations of mindfulness, that sūtra's intention is to say: one who is immersed in present greed cannot revile and abandon [it], and hence is called "possessing [it]"; because during the period of immersion in present greed one certainly cannot cultivate the four foundations of mindfulness; it does not mean that possession has a distinct essential nature.