瑜伽論記 13.412

13.412

（基云：）未為定伏等乃至名為成熟等者，此據功能不成熟非體故。對法云：若得無漏對治道方名種子成熟得不成熟，若生色界等，欲界亦名成熟其不成熟，性是何性，如何今有別非得，非得攝一切非得盡。然今不立有何意也，一為遮繁論，亦應立非同分及不流轉等，故略不論，又即得中攝，如不成熟起，俱必有得，得無此非得即所得，所以不說，不說小得者，大乘無過重累假故，四相亦爾，然非擇滅得，大乘亦通漏無漏，唯是無記及善，善者佛身中得，今大乘有種子不可得所依上立非擇滅得，以種子功能闕緣不生後果即名非擇，何故此得於所依立，若如來身無種子，故屬所依故樂所依及種子，種子無漏不能生有漏果故，亦是無漏擇滅之得，唯是無漏擇之得唯是無漏非擇之得，通漏無漏善及無記，善者世間道，亦是名擇滅，擇滅得即通漏無漏法，前後法俱，分別唯法俱。

Ji says: Regarding "not yet subdued by concentration... up to... named maturation," and so forth, this is in terms of the immaturity of function, not the entity. The Abhidharma states: Only when the taintless path of antidotes is attained are seeds named the attainment of maturation and non-maturation; if one is born in the form realm, etc., the desire realm is also named mature. As for its immaturity, what nature is its nature? Why should there now be a separate non-attainment? Non-attainment encompasses all non-attainments completely. But why is it not established here? First, to avoid superfluous discussion, for otherwise one would also have to establish non-generic-similarity and non-continuity, so it is briefly not discussed. Furthermore, it is subsumed under attainment: just as when immaturity arises, both must have attainment, and the attainment lacking this non-attainment is precisely that which is attained; therefore it is not stated. Not mentioning minor attainments is because Mahāyāna does not have the fault of excessive provisional proliferation; the same applies to the four characteristics. However, attainment of cessation not through deliberation in the Mahāyāna also encompasses the tainted and the taintless, and is exclusively unrecorded and wholesome; the wholesome is attained in the body of the Buddha. Now in the Mahāyāna, on the basis that seeds cannot be obtained, the attainment of cessation not through deliberation is established, because when the functional capacity of seeds lacks conditions and does not produce subsequent fruit, this is called non-deliberation. Why is this attainment established on the basis of support? Because in the body of the Tathāgata there are no [tainted] seeds, it pertains to the basis of support; therefore one delights in the basis of support and the seeds. Because taintless seeds cannot produce tainted fruit, they are also taintless. The attainment of cessation through deliberation is exclusively taintless. The attainment of deliberation is exclusively taintless; the attainment of non-deliberation encompasses tainted, taintless, wholesome, and unrecorded. The wholesome of worldly paths is also named cessation through deliberation. Attainment of cessation through deliberation thus encompasses tainted and taintless phenomena, preceding and succeeding, or simultaneous with the phenomenon; upon discrimination it is only simultaneous with the phenomenon.