瑜伽論記 16.90

16.90

基云：此句是種現俱不定也。謂男女二根現行有無不定。若種子亦不定，如文無根，根種亦被損，故不在現行不成種，一向有中攝信五亦爾，如邪見者損伏善種，亦名不成種。此是約三種成熟中文，故不在現行不成種。決定有中，於中不取苦者，已說在種現俱成中攝故。今則不然，信等五根及男女雖被損伏，而種體有故，名定成種。若在悶絕位，苦根間斷，故現不成而種定有。

Ji says: This alternative means that both seeds and active manifestations are indefinite. That is, whether the two faculties of male and female actively manifest is indefinite. If the seeds are also indefinite, as the text says that without the faculty, the seed of the faculty is also damaged, so it is not included among those whose seeds are unaccomplished in active manifestation but definitely present; the five beginning with faith are also like this, as when one of wrong views damages and suppresses the wholesome seeds, they are also called unaccomplished seeds. This is found in the text on the three kinds of maturation, and hence is not included among those whose seeds are unaccomplished in active manifestation but definitely present. Among these, suffering is not taken because it has already been stated to be subsumed under the category where both seeds and active manifestation are accomplished. Now this is not so: although the five faculties beginning with faith and the male and female [faculties] are damaged and suppressed, their seed entities exist, and therefore they are called definitely accomplished in seeds. When in a state of swoon, the suffering faculty is interrupted; thus its active manifestation is not accomplished, while its seeds are definitely present.