瑜伽論記 8.29

8.29

解後二作意中，基又釋云：解加行究竟作意云：由是因緣從欲界繫乃至名加行究竟作意者，此中，解六行伏惑不得上無間道證，故言暫時伏斷，此伏斷者若伏上心若伏種子二俱須伏，何以故得知。解初二作意中云：第二作意不為聞思間，惑雖不生以未伏上心未名無間道，至第三作意中伏種子上生現行果功能方名無間道，此有漏行為之，若無漏行要斷種子方名無間道，雖上心不生仍為方便道，今此亦然，伏上心為方便道伏種子為無間道。

In explaining the latter two mental orientations, Ji also explains: In explaining the mental orientation of the culmination of preparatory practice, it says: "Due to this cause and condition, from being bound to the desire realm... up to being named the mental orientation of the culmination of preparatory practice." Here, in explaining the six aspects of practice subduing afflictions, one does not attain the realization of the higher uninterrupted path, hence it is said to temporarily subdue and sever them. As for this subduing and severing, both the active mind and the seeds must be subdued. How is this known? In explaining the first two mental orientations, it says: the second mental orientation is not interrupted by hearing and thinking; although afflictions do not arise, because the active mind has not been subdued, it is not yet named the uninterrupted path. Only when, in the third mental orientation, the capacity of the seeds to produce manifest fruits above is subdued is it named the uninterrupted path. This is performed by contaminated practice; if it were uncontaminated practice, only by severing the seeds would it be named the uninterrupted path. Although the active mind does not arise, it is still the path of application; now here it is also like this: subduing the active mind is the path of application, and subduing the seeds is the uninterrupted path.