成唯識論述記 5.431

5.431

述曰：此下隨答，文中有二：一、正解本文伏斷分位；二、傍乘義解行相分位。初中有二：初舉頌答；後廣諍答。初中有二：初舉頌；後別釋。此即初也，即與《對法》第二等同。六十三中唯有二位：一無學；二有學。無滅定者，非是相違，彼說滅定二位中起，故亦攝盡。又彼說世道伏與不伏，因言出世道，故不舉滅定，滅定非道故；亦非有學，非無學故。又彼唯依人故說二位，此依人及法故說有三位。言無有者，有永、暫義，如下自解。

The Commentary states: Below follows the answer. The text has two parts: 1. Directly explaining the main text on the states of subduing and severing; 2. incidentally drawing upon the meaning to explain the states of its mode of activity. The first has two parts: first, citing the verse in reply; second, broadly debating the answer. The first has two parts: first, citing the verse; second, separately explaining it. This is the first, which is identical to the Abhidharma-samuccaya-bhāṣya, fascicle two, and so forth. In fascicle sixty-three [of the Yogācārabhūmi-śāstra] there are only two states: 1. the non-learner; 2. the learner. That it lacks the cessation attainment is not a contradiction; that text explains that the cessation attainment arises within these two states, and so it is also completely subsumed. Furthermore, that text speaks of mundane paths subduing or not subduing, and because it mentions the supramundane path, it does not raise the cessation attainment, since the cessation attainment is not a path; nor is it a learner, nor a non-learner. Furthermore, that text relies solely on persons to speak of two states, whereas this relies on persons and dharmas to speak of three states. The words "is absent" have the meanings of eternal and temporary, as will be explained below.