瑜伽論記 3.252

3.252

此說一切預流斷者依多分說，非愛取支亦見取斷。此師說：取即愛增上故唯修斷。有義：一切皆通二斷，乃至廣說無明愛取三支亦通見修所斷。然無明支正行發者唯見所斷，助者不定，愛取二支正潤生者唯修所，助者不定，又染污法自性應斷，非染污法二義說斷：一、離縛故；二、不生故，說十二支通二斷者如應當知，此言一切通十二支。言一分者，若依自性斷三惡趣煩惱及業，若依不生并彼諸果等說預流斷，名為一分，不還果人已斷欲界一切色無色不定者，（景補闕云：）不還果人於欲界中不起現故，故知聖人亦有相應，現纏隨眠三種無明發福等，有無明支不得偏斷苦十因故無來，二果於上二界或有前後數起，多地十因牽多地二果，如上流人等，或有但起一地十因牽一地二果，如生行無行等三種不還，或有全無，如現般等，阿羅漢人三界生盡一切皆無，唯有現身殘報，是前際果隨因勢力盡任運自滅。故次下文說：識等五文種子名苦牙，愛取有名守養苦牙，生老死名苦樹，不同小乘所說前七為前緣起後五是後緣起故，婆沙云：十二支緣如樹，有根有體有華有果，無明行是根，識等五支是體，愛取有是華，生老死是果，此十二支或有華有果謂凡夫學人，或無華無果謂阿羅漢。

This statement that all are abandoned by the stream-enterer is spoken based on the majority, not that the limbs of craving and grasping are also abandoned by seeing. This master says: Grasping is just the intensification of craving, so it is abandoned only by cultivation. Another opinion holds: All are pervasive to both abandonments, and so on up to the broad explanation that the three limbs of ignorance, craving, and grasping are also pervasive to abandonment by both seeing and cultivation. However, the limb of ignorance that directly generates formations is abandoned only by seeing, while auxiliary [ignorance] is indefinite; the two limbs of craving and grasping that directly moisten rebirth are abandoned only by cultivation, while auxiliary ones are indefinite. Furthermore, defiled dharmas are abandoned by intrinsic nature, whereas undefiled dharmas are spoken of as abandoned in two senses: first, by abandoning bondage; second, by not arising. When it is said that the twelve limbs are pervasive to both abandonments, it should be understood accordingly. Here, 'all' refers to all twelve limbs. The term 'partial' means: if spoken in terms of abandoning the defilements and karma of the three miserable realms by intrinsic nature, or if spoken in terms of their non-arising along with their fruits and so forth, it is called the stream-enterer's abandonment, and termed 'partial.' Regarding the non-returner having already abandoned all of the desire realm, while [defilements of] the form and formless [realms] are indefinite, (Jing's Supplementary Notes state:) Because the non-returner does not give rise to manifest [defilements] in the desire realm, we know that noble ones also have conjoined, active manifest-entanglement and latent-disposition forms of the three kinds of ignorance that generate merit and so forth. Having the limb of ignorance, they cannot partially sever the ten causes of suffering, so there is no future [rebirth in the desire realm]. The two fruits in the two higher realms may arise repeatedly in succession, where the ten causes of multiple stages drag along the two fruits of multiple stages, as in the case of those going upstream and the like; or there may only arise the ten causes of one stage dragging along the two fruits of one stage, as in the case of the three kinds of non-returners who attain nirvāṇa with preparation, without preparation, and so forth; or there may be none at all, as in those who attain nirvāṇa in the present life and the like. For the arhat, rebirths in the three realms are completely exhausted and all are absent; there is only the remaining retribution of the present body, which is a fruit of the prior limit that naturally extinguishes on its own as the power of the causes is exhausted. Therefore, the subsequent text says: The seeds of the five textual items, consciousness and the rest, are called the 'sprout of suffering'; craving, grasping, and becoming are called 'guarding and nourishing the sprout of suffering'; birth, aging, and death are called the 'tree of suffering.' This is unlike the Hīnayāna assertion that the first seven are the prior dependent origination and the latter five are the posterior dependent origination. Therefore the Vibhāṣā says: The conditions of the twelve limbs are like a tree, possessing roots, a trunk, flowers, and fruits; ignorance and formations are the roots; the five limbs of consciousness and the rest are the trunk; craving, grasping, and becoming are the flowers; birth, aging, and death are the fruits. These twelve limbs either have flowers and fruits, referring to ordinary persons and learners, or have no flowers and fruits, referring to arhats.