瑜伽師地論略纂 12.163

12.163

論云「謂於極喜住中，一切惡趣諸煩惱品乃至皆悉永斷，一切上、中諸煩惱品皆不現行」者，法師云：但是能感之業惑，皆見道時斷。若爾，云何俱生、分別二惑別也？義曰：今言斷惡趣煩惱者，感惡趣是煩惱，多是分別。今言斷者，斷諸分別、俱生為論，以不善業招故；不同人天，非是多分俱生之惑。上、中、下不行者，是修道惑，如前說。第七地中言一切煩惱不現前者，此伏下品現行，亦如前說。

Regarding the treatise's statement, "In the stage of Extreme Joy, all affliction categories of the bad destinies are eternally severed, and all upper and middle affliction categories do not manifest": The Dharma Master says that all karma and afflictions capable of inducing [bad destinies] are severed at the path of seeing. If so, how do innate and conceptualized afflictions differ? The meaning is: now, stating that the afflictions of the bad destinies are severed refers to the afflictions that induce the bad destinies, which are mostly conceptualized. Now, speaking of severance, it refers to both conceptualized and innate ones being discussed, because they are summoned by unwholesome karma; unlike humans and devas, they are not mostly innate afflictions. That the upper and middle do not operate refers to the afflictions of the path of cultivation, as explained earlier. The statement on the seventh bhūmi that all afflictions do not manifest refers to suppressing the active manifestation of the lower grade, also as explained earlier.