成唯識論述記 6.480

6.480

述曰：自下第二門也。釋六為六，於中各二：初出體、業；後逐難辨。「云何」等者，雙問體、業。「於有、有具」等，即皆雙答。然有難處，論覆成之。「於有」者，謂後有，即唯異熟三有果也。「有具」者，即中有，并煩惱業及器世等，三有具故。或無漏法，論下文說與見等俱，緣無漏起，緣生貪者，皆名有具。薩婆多師緣無漏，貪是善法欲。今大乘說愛佛貪滅，皆染污收，與見俱生，緣無漏起故，無漏法能資長有，亦名有具。五十八等，不說此貪緣無漏者，下文自會。

The Commentary states: From here on is the second gate. Explaining the six as six, each having two parts: first, identifying its substance and activity; later, resolving difficulties. 'What is' and so forth poses a double inquiry into substance and activity. 'Toward existence and the requisites of existence' and so forth provides a double answer. Where there are difficulties, the treatise verifies them again. 'Toward existence' refers to future existence, that is, exclusively the fruit of maturation in the three existences. 'Requisites of existence' refers to the intermediate existence, along with defilements, karma, the receptacle world, and so on, because they are requisites of the three existences. Or, untainted dharmas: the text below says that when conjoined with views and so forth, arising with untainted dharmas as objects, greed produced with them as conditions is all called requisites of existence. The Sarvāstivādin masters hold that greed targeting untainted dharmas is desire for wholesome dharmas. Now the Mahāyāna states that love for the Buddha and craving for cessation are both subsumed under the defiled, arising conjoined with views and taking untainted dharmas as objects; hence, because untainted dharmas can nourish and foster existence, they are also called requisites of existence. That fascicle fifty-eight and others do not state that this greed takes untainted dharmas as objects will be reconciled below in the text.