成唯識論述記 8.513

8.513

述曰：正發行者唯見所斷，以麁猛故，故說二愚皆見所斷。會五十九云：助者不定，以助發人天總報之業，亦通修道故。彼但言發惡趣之行，唯分別惑，能助發惡趣總報之行，多唯見斷故，發別報等少亦通修，約多分說，不相違也。會《對法》第六潤生云：正潤生者，唯修所斷，以其微細數現行故，故彼但言俱生愛俱，故助者不定。故言全界一切煩惱皆能結生，四取皆名為取支等。然發業惑唯種子者，如不放逸內法異生，其潤生惑亦唯種者，謂不還者，有說及無想沒，此據正發正潤，若助發助潤起現無失。遠因等起亦有現故，未臨命終起現惑故。

The Commentary states: Those that directly generate action are abandoned only by seeing, because they are coarse and fierce; therefore, it is said that the two kinds of delusion are both abandoned by seeing. Reconciling with the fifty-ninth fascicle: those that assist are not definite, because those that assist in generating karma for general retribution among humans and devas also extend to the path of cultivation. That text only says that actions leading to bad destinies are [generated] only by intellectually formed afflictions, because those able to assist in generating actions for general retribution in bad destinies are mostly abandoned only by seeing. Those that generate particular retribution and so on are few and also extend to cultivation; this is spoken according to the majority, so there is no contradiction. Reconciling with the moistening of rebirth in the sixth fascicle of the Abhidharma-samuccaya-vyākhyā: those that directly moisten rebirth are abandoned only by cultivation, because they are subtle and frequently manifest. Therefore, that text only speaks of being conjoined with innate craving, and hence those that assist are not definite. Therefore, it is said that all afflictions of an entire realm are all able to link rebirth, and that all four graspings are called the limb of grasping, and so forth. However, as for the afflictions that generate karma being seeds only, as in the case of a conscientious Buddhist ordinary person (pṛthagjana), the afflictions that moisten rebirth are also seeds only in the case of a non-returner, and as some say, also when dying in the non-conceptual [absorption]. This is based on direct generation and direct moistening; if they assist in generating or assist in moistening, arising in manifestation is not a fault. Because distant causal instigation also includes manifest [afflictions], since before facing death manifest afflictions arise.