瑜伽論記 15.288

15.288

舊雜心立凡夫性，一切非得無所收，以凡夫性局故。今俱舍別立非得，即異生性在非得中，非得即異生性在非得中非得寬，收一切非得盡。小乘得有法、前法、後法俱，非得唯有法、前法、後無法俱非得，以法現在前必名成就成就名得，得即有法俱得，無現成就法名法俱非得，縱非得現在必有法俱得以成就故。若在過未即有非得，今大乘唯有法俱得，以於有依建立得故，無法前後得非得，既唯於過未建立即非得想無，故以不於無法上建立故。若有法前後得可有非得，以於過未建立故，大乘無非得別立異生性，此性即於見所斷煩惱上建立，以不得見道等諸聖法故。若未得見道即於一切聖道上不得建立。若得一分餘是此種類故見道不名異生性，通三界。若離彼地染時亦名靜一分，亦可義說依種有法，亦是有覆無記性，不得一切法總義在三乘見道。若不得修道若異生性即見道應名此性，亦可說在世第一法捨見道時斷。

The old Saṃyuktābhidharmahṛdaya established the nature of a worldling, but did not subsume all non-possessions, because the nature of a worldling is narrow. Now the Abhidharmakośa separately establishes non-possession, so that the nature of an ordinary being is included within non-possession; non-possession is broad and subsumes all non-possessions entirely. In the Hīnayāna, possession can be prior to, posterior to, or concomitant with the dharma, whereas non-possession is only prior to or posterior to the dharma, never concomitant with the dharma. Because when a dharma is present, it must be termed attainment, and attainment means possession, possession can thus be concomitant with the dharma; there is no presently attained dharma that is called non-possession concomitant with the dharma. Even if non-possession is present, there must be a possession concomitant with the dharma due to attainment. If it is in the past or future, there is non-possession. Now the Mahāyāna only has possession concomitant with the dharma, because possession is established upon what exists; there is no possession or non-possession prior to or posterior to a non-existent dharma. Since they are established solely on the past and future, the notion of non-possession does not exist, because it is not established upon non-existent dharmas. If there were possession prior to or posterior to existent dharmas, non-possession could exist, because of being established on the past and future. The Mahāyāna has no non-possession and separately establishes the nature of an ordinary being; this nature is established upon the afflictions to be abandoned by seeing, because of not possessing the noble dharmas of the path of seeing and so on. If one has not attained the path of seeing, it is established on the non-possession of all noble paths. If one has attained one part, since the remainder is of this category, the path of seeing is not called the nature of an ordinary being; it pervades the three realms. When one is detached from the defilements of that ground, it is also called quieting one part. It can also be said by interpretation that it is based on seeds of existent dharmas, and is also obscured-neutral in nature; the general meaning of not attaining all dharmas lies in the path of seeing of the three vehicles. If non-possession of the path of cultivation were the nature of an ordinary being, the path of seeing should be called this nature. It can also be said to be abandoned in the stage of supreme worldly dharmas when the path of seeing is entered.