瑜伽師地論略纂 13.39

13.39

「此中定非集諦因」等者，如《對法》第三抄解決擇分中說。西方三說。勝軍云：此解脫等善根，體是有漏，方便善攝，今福分善等種子增長，感異熟果。彼福分善業，如《緣起》若由異生放逸等者，三種無明所發，不放逸者，當知緣明而生，我說非無明為緣故，感得可愛果。至解脫分等，隨順無漏，正不能感生死總報苦果。言非集諦，非不感別果，如護月等，即由無漏種力，令現行方便有漏善法及福分善根等二法增長。並如《對法抄》。法師解：可斷道諦等攝義。

"Here, they are definitely not causes of the truth of origin (samudaya-satya)..." and so forth: as explained in the third fascicle of the Notes on the Abhidharma[-samuccaya-bhāṣya] in resolving the aids to penetration. There are three Western positions. Jayasena says: these wholesome roots such as liberation are impure in substance and are subsumed under the wholesomeness of expedients; now the seeds of the wholesomeness conducive to merit and so forth increase, inducing vipāka fruits. Those wholesome karmas conducive to merit—as in the Pratītyasamutpāda[-sūtra]: "If through an ordinary person's negligence... they are generated by the three kinds of ignorance; if through non-negligence, one should know that they arise conditioned by vidyā; I declare that they do not have ignorance as condition"—therefore induce agreeable fruits. Reaching the aids to liberation and so forth, they conform to the pure, and strictly speaking cannot induce the suffering fruit of the overall retribution of saṃsāra. Stating that they are not the truth of origin does not mean they do not induce particular fruits; just as Candragomin and others hold, by the power of pure seeds, the two dharmas—active expedient impure wholesomeness and wholesome roots conducive to merit—are made to increase. All this is as in the Notes on the Abhidharma. The Dharma master explains: they have the meaning of being subsumed under the truth of the path that can be severed, and so forth.