瑜伽論記 13.405

13.405

次明得獲成熟，謂若略說，生緣攝受增盛之因，說名為得等者，（景云：）得獲成熟者，依小乘說，得據新得，成通新舊。今大乘中，義則是通。（基云：）此約種子未伏未斷有生果功能名增盛之因立得，非已伏斷種子名得。故下文若未為定伏及聖道伏如善根種邪見所伏，名成熟名得。故即彼伏斷已去，但名種子不名為得，如對法三種成熟云：若在欲界得色無色定，欲界種子亦名成熟亦名不成熟，未永害隨眠對治所攝故。然成熟有二義：一、體成熟若已離欲，以有體故亦名成熟；二、功能成熟，如已離欲無生果功能，名不成熟。此中偏約生果功能故不成熟，據其體有亦名成熟，此據種子增勝，語如現行，亦名成熟，下云種中有自在，此文據勝。若從先未來得此法此既無有生因之得，應常不生等者，（景云：）且如凡夫既未得彼無漏聖道，即無聖道生因之得，如此聖道應當不生，以無因故。應立量云：自身聖道應常不生，以無因故，如芽無種不生。（基云：）此難無漏種本無復就外宗，非大乘中本無種子。勝軍論師義，以此文則本無無漏種子。

Next, explaining attainment (prāpti), acquisition, and maturation: on the passage stating, "Briefly spoken, the cause that appropriates and augments conditions for arising is named 'attainment,'" and so forth—Jing says: Regarding "attainment, acquisition, and maturation," according to the Hīnayāna explanation, attainment refers to new attainment, while maturation covers both the new and the old. Now, within the Mahāyāna, the meaning covers both. Ji says: This is said with reference to the capacity to produce fruit possessed by seeds that are not yet subdued and not yet severed, which is named the cause of augmentation, establishing attainment; it is not that subdued or severed seeds are named attainment. Therefore, below it states that if seeds are not subdued by concentration or subdued by the noble path, as when seeds of wholesome roots are subdued by false views, this is named maturation and named attainment. Thus, once they are subdued or severed, they are merely named seeds and are not named attainment. As the Abhidharma says regarding the three kinds of maturation: if one is in the desire realm and attains the concentrations of the form or formless realms, the seeds of the desire realm are called both mature and immature, because their dormant tendencies (anuśaya) are not yet perpetually destroyed and they are subsumed under the antidotes. Yet maturation has two meanings: first, maturation of entity—if one has already separated from desire, because an entity exists, it is also named mature; second, maturation of capacity—as when having already separated from desire, there is no capacity to produce the fruit, which is named immature. Here, it is immature with particular reference to the capacity to produce fruit, while in terms of its entity being present, it is also named mature. This refers to the augmentation of seeds, which in terminology is like the manifest activity, also named mature; below it is said that there is mastery in seeds, and this passage refers to what is predominant. On the passage stating, "If from the beginning one has never attained this phenomenon, and since it lacks the attainment that is the cause of arising, it should never arise," and so forth—Jing says: For example, an ordinary person has not yet attained that taintless noble path and thus lacks the attainment that is the cause of arising for the noble path; such a noble path ought not to arise, because it lacks a cause. A thesis should be stated: One's own noble path ought never to arise, because it lacks a cause, just as a sprout does not arise without a seed. Ji says: This refutation regarding taintless seeds inherently lacking is further directed at external traditions; it does not mean there are inherently no seeds in the Mahāyāna. In Master Jayasena's interpretation, according to this passage, there are inherently no taintless seeds.