成唯識論述記 6.467

6.467

述曰：十二，三斷。並非見斷，非障見故，非邪生故，以何為證？五十七，二十二根中說，十四法一分見所斷，一分修所斷，謂七色、命、五受及意；十二一分修所斷，一分非所斷，謂即十四中六及餘六，謂五受、意，信等五根、未知當知。彼說二、六、五受及意，通見除故。以為前六其信等五、未知當知，非見除故；以為後六二非所斷，謂後二無漏根。今舉唯善後六為論，唯是修斷及與不斷。問：此論下言無想定等是見斷故。又《對法》第四：一切往惡趣業果皆見斷。何妨善業見斷也？答：彼不言善法斷緣縛名為見斷。若不爾者，下修道煩惱亦招惡趣等，豈見所斷？故以此為證，善非見斷。若言見斷，以此證非，略有四門，如下緣生中說。問：分別業報可言見斷，修道業惑之果，見道斷不？不斷違文，斷便違理。因未斷彼，果豈斷也？答：如無想天果、北欝單越果，雖亦斷彼，善豈斷耶？故知但果先亡，因於後斷，何所以者？果麁障聖，入見斷果；因細不障見，入見不斷因。於善、染二因，三惡趣等皆名斷也。又無想定果見惑所引，見惑因亡，果亦隨喪，如無想定入聖亦不斷，但斷彼果，善法隨順可入聖故。若成彼果，不得入聖，如下緣生中不生名斷。其因亦斷，斷緣縛斷，唯修所斷等。既爾，惡趣、善業亦見所斷，今據斷縛，故不相違。

The Commentary states: Twelfth, distinguishing the three kinds of abandonment. None of [the wholesome dharmas] are abandoned by seeing [the path], because they do not obstruct seeing and are not produced from error. What serves as proof? In [fascicle] fifty-seven, among the twenty-two faculties, it is taught: Fourteen dharmas are partly abandoned by seeing and partly abandoned by cultivation, namely the seven rūpas, life-faculty, five feelings, and mind. Twelve are partly abandoned by cultivation and partly not to be abandoned, namely six from among those fourteen and six others—that is, the five feelings and mind, plus the five faculties of faith and so forth, and the faculty of learning what is not yet known. That [text] explains two [groups of] six: the five feelings and mind, because they are shared [with abandonment] eliminated by seeing, are taken as the former six; while the five of faith and so forth and the faculty of learning what is not yet known, not being eliminated by seeing, are taken as the latter six; and two are not to be abandoned, namely the latter two untainted faculties. Here, taking the latter six, which are exclusively wholesome, for discussion: they are solely abandoned by cultivation and not to be abandoned. Question: Below in this treatise it says that the unconscious absorption and so forth are abandoned by seeing; furthermore, the Abhidharmasamuccaya, fascicle 4, states that all karma and results tending to the bad destinies are abandoned by seeing—what prevents wholesome karma from being abandoned by seeing? Answer: That [text] does not say that wholesome dharmas being abandoned through the severance of bondage to objects constitutes 'abandoned by seeing.' If it were not so, defilements of the path of cultivation below would also lead to the bad destinies; could they be abandoned by seeing? Therefore, using this as proof, wholesome dharmas are not abandoned by seeing. If one claims they are abandoned by seeing, proving this false briefly has four gates, as explained below under dependent origination. Question: The results of conceptual karma may be called abandoned by seeing; are the results of karma and defilements of the path of cultivation abandoned on the path of seeing or not? If they are not abandoned, that contradicts the text; if they are abandoned, that contradicts reason. If the cause is not yet abandoned, how could its result be abandoned? Answer: Just as with the fruit of the heaven of non-conception and the fruit of Uttarakuru, although those are abandoned, are wholesome dharmas abandoned? Therefore know that only the fruit ceases first, while the cause is abandoned later. Why is this? The fruit is gross and obstructs sainthood, so it enters the fruits abandoned by seeing; the cause is subtle and does not obstruct seeing, so it enters causes not abandoned by seeing. Regarding both wholesome and defiled causes, the three bad destinies and so forth are all called abandoned. Furthermore, the fruit of the unconscious absorption is induced by defilements of view; when the cause of defilements of view ceases, the fruit is also lost along with it. Just as with the unconscious absorption, upon entering sainthood [the cause] is not abandoned, only its fruit is abandoned, because wholesome dharmas accord [with the truth] and allow one to enter sainthood. If one actualizes that fruit, one cannot enter sainthood; as stated below under dependent origination, non-production is called abandonment. Its cause is also abandoned through the abandonment of bondage to objects, being solely abandoned by cultivation, and so on. Since this is so, wholesome karma [leading to] the bad destinies is also abandoned by seeing; now this is based on the abandonment of bondage, so there is no contradiction.