成唯識論述記 2.952

2.952

述曰：又第二解，此無漏種望出世心是正因緣，微隱難了，未起現行故，相狀難知故。《攝大乘》諸論等處，但寄麁顯有漏聞熏是無漏勝增上緣者，方便說此為出世心種，此增上緣，非正因緣種。若無有漏聞熏習者，無漏之種不生現行，故寄有漏，勝者說也。第一就實正因緣解；第二就勝增上緣解故，《攝論》文無相違失，由是善得《對法》等意。問曰：解脫、決擇二善根中，其無漏種增長何別？答曰：約有漏行有上、中、下，其無漏種增長有異，〈解脫分〉中，下品增故；決擇耎、頂，中品增故；其增上忍、世第一法，上品增故。問：此無漏種本有既多，後生果時，何者能生？何者不生？答曰：其同類種隨遇緣合，即便能生；不合，不生。如三世有未來應生法，何者前生，何者後生，故隨緣，合即能生果，如後卷中，自釋妨難。問：若本有者，為三品種？為一品種？答：若據唯本有及唯新熏，皆唯一品，此是轉滅，轉滅下等作中等故。若本有家，唯一種子，若新熏初時，唯一種生故。今第三師有三品種，即轉齊義，有漏亦爾。既爾，如何五十二說，有障、無障說種姓別？

The Commentary states: Furthermore, in the second explanation: with respect to the supramundane mind, this anāsrava seed is the direct cause-condition, but it is subtle, hidden, and hard to comprehend, because it has not yet arisen into active manifestation and its characteristics are hard to know. Therefore, treatises such as the Mahāyānasaṃgraha merely rely on the coarse and apparent sāsrava perfuming of hearing, which is the superior predominant condition for the anāsrava, to provisionally speak of it as the seed of the supramundane mind; this predominant condition is not the direct cause-condition seed. If there were no sāsrava perfuming of hearing, anāsrava seeds would not produce active manifestations; therefore, relying on the sāsrava, it is spoken of in terms of the superior. The first is explained in terms of the actual direct cause-condition; the second is explained in terms of the superior predominant condition; hence there is no flaw of contradiction in the Mahāyānasaṃgraha's text, and through this the intention of the Abhidharmasamuccaya and other texts is well grasped. Question: 'Between the two wholesome roots of aiding liberation and aiding penetration, how does the increase of their anāsrava seeds differ?' Answer: 'In terms of sāsrava practices having superior, middling, and inferior, the increase of their anāsrava seeds differs: in the stage that aids liberation, it increases as inferior; in penetration: warmth and peak, it increases as middling; in superior patience and supreme worldly dharmas, it increases as superior.' Question: 'Since these anāsrava seeds exist fundamentally in large numbers, when they produce fruit later on, which ones can produce it, and which ones cannot produce it?' Answer: 'Seeds of the same category, whenever they meet concordant conditions, immediately can produce it; if they do not accord, they do not produce it. Just as among dharmas of the three time periods that are to be produced in the future, which ones are produced earlier and which later: they produce fruit whenever they meet concordant conditions, as will be resolved in a later fascicle.' Question: 'If they exist fundamentally, are they of three grades of seeds, or of a single grade of seeds?' Answer: 'If according to the proponents of exclusively fundamentally existing seeds or exclusively newly perfumed seeds, both have only a single grade, because of transformation and cessation—transforming and ceasing the inferior to make the middling, etc. In the fundamental existence school, there is only a single seed; in the new perfuming school, initially only a single seed is produced. Now the third master posits three grades of seeds, which is the meaning of uniform transformation, and sāsrava is also like this.' If so, why does fascicle 52 say that spiritual lineages are distinguished by the presence or absence of obstructions?