成唯識論述記 7.339

7.339

述曰：此第三果對治道強，以欲界治道皆圓滿故，非初、二果，正潤生位，不起現行煩惱潤生。此第三果但由惑種潤生上地，此意即是所已伏種，雖退不退，但必唯以隨眠潤生，而無伏下生上地義，即雖已伏，猶有種故，未無漏道斷處受生故。五十九說：以隨眠潤生，謂見諦者。《大論》第一、《對法》第五說：初、二果亦以現行潤生，唯不還者以種子潤。《顯》五十九說，見諦者唯第三果也。若爾，異生應唯種子潤，如《對法》第三抄。然異生現行潤，六行不伏愛等現有，既得生上聖者，種子潤，雖有其種，應生上界，以異生潤藉伴，雖有愛等。無餘惑伴得生上。聖潤不藉伴。有種不上生。以聖者善業必決定故，唯種子生。異生不然，故通現潤。不爾，聖種應強異生。然不還者如處不還，一地之中有三天處等，下處死生，上處亦以現行潤，以此生地，治道未滿，如初、二果，《瑜伽》但生他地為論。今此若約生他地者必唯種潤，然應四句分別，有在上斷下惑，如二乘者，上界得無學，斷下第七惑；有在下斷上惑，下地得初果，斷上見惑等，餘二句可知。然不動無為，想受滅無為，依斷受建立，擇滅一分，若伏下八地或五地得此定，即不得二無為，非是擇滅故。前來已說二乘定性學無學訖。

The Commentary states: This third fruit has a strong antidote path, because its antidote paths for the desire realm are all perfected, unlike the first and second fruits; at the actual moment of moistening rebirth, they do not arouse active afflictions to moisten rebirth. This third fruit moistens rebirth into higher stages solely by means of affliction seeds. This meaning is that regarding the seeds that have been suppressed, whether one falls back or does not fall back, one must moisten rebirth solely by means of latent dispositions (anuśaya), and there is no sense of suppressing the lower and being born into a higher stage. That is, although already suppressed, because the seeds still exist, one takes birth in a place not yet severed by the uncontaminated path. Fascicle fifty-nine states: moistening rebirth by means of latent dispositions refers to those who have seen the truths. The first fascicle of the Great Treatise [Yogācārabhūmi] and the fifth fascicle of the Abhidharma-samuccaya-vyākhyā state: the first and second fruits also moisten rebirth by active [afflictions], whereas non-returners alone moisten it by seeds. Fascicle fifty-nine of the Prakaraṇāryavācā states that those who have seen the truths refers solely to the third fruit. If so, ordinary beings should moisten rebirth solely by seeds, as in the third fascicle of the Notes on the Abhidharma-samuccaya. However, ordinary beings moisten it by active [afflictions]; their sixfold cultivation does not suppress active craving and the like that currently exist, and having attained rebirth above, as for noble ones who moisten it by seeds, although they possess the seeds, they should be born into higher realms. For ordinary beings, moistening relies on companions: although they have craving and the like, without the companion of other afflictions they attain rebirth above; for noble beings, moistening does not rely on companions: even if they possess the seeds, they are not born above. Because the wholesome karma of noble ones is definitively fixed, they are born solely by seeds. Ordinary beings are not like this, hence it admits of active moistening; otherwise, the noble ones' seeds would have to be stronger than those of ordinary beings. However, non-returners, such as a non-returner within a single stage where there are three heaven abodes and so forth, dying in a lower abode and born into an upper abode, also moisten it with active [afflictions], because in this stage of rebirth the antidote path is not yet perfected, like the first and second fruits. The Yogācārabhūmi discusses this only in terms of being born into another stage. Here, if it concerns rebirth into another stage, it must solely be moistening by seeds. However, one should distinguish four alternatives: there is severing lower afflictions while in a higher stage, as in the two vehicles where, having attained the state beyond training in a higher realm, one severs the lower seventh [consciousness's] afflictions; there is severing higher afflictions while in a lower stage, where having attained the first fruit in a lower stage, one severs higher afflictions of seeing, and so forth; the remaining two alternatives can be known. Moreover, the unconditioned state of imperturbability and the unconditioned state of the cessation of conceptualization and feeling are established on the basis of severing feelings, being a portion of analytical cessation (pratisaṃkhyā-nirodha); if one attains this concentration by suppressing the lower eight stages or five stages, one does not attain the two unconditioned states, because it is not analytical cessation. Up to this point, the trainees and those beyond training of fixed nature in the two vehicles have been fully explained.