成唯識論述記 8.528

8.528

述曰：依後不生斷，《對法》第四、《瑜伽》六十六等說，諸惡趣異熟趣體第八識等唯見所斷，及無想定等亦唯見所斷，彼入善、無記門即修道攝，入依亡門即唯見斷。彼等唯是分別煩惱發外道等起故，入見道時，一切分別煩惱皆斷，捨外道等所依身故，彼無想定等故亦不起。等者等取無想天、半擇、二形、北欝單越等，然半擇等，五十三說，於見道時得非擇滅。又，彼卷說無想天等是非擇滅，今名為斷，違此文者，此亦不然，此說不生亦非擇滅攝，斷是捨義，非得對治義，若爾，即惡趣惡業果亦無記性，例應然故。《對法》第四云：惡趣業果見道所斷，或與因合說為見道斷，非斷緣縛及種體也，五根見斷亦如此釋。斷有四種，如《別抄》中義差別說，若道理論，唯有三種：一、自性斷，謂染污法；二、離縛斷，謂能斷緣雜彼煩惱，善、無記法修道所斷方究竟盡；三、不生斷，謂斷彼依令永不起，此有二種：一、謂因亡果隨喪，謂三惡趣果名見道斷，由因惑業無故，果永不生故；二、果盡因隨斷，謂三惡趣別報善業亦見道斷，所依果無，因隨亡故，無想定等引發煩惱，見位因亡，果隨見斷，半擇迦等，多由分別煩惱正發故。入見時因亡果滅餘如《樞要》，幾通見、修等。

The Commentary states: Based on the latter abandonment through non-arising, the fourth fascicle of the Abhidharma-samuccaya-vyākhyā and the sixty-sixth fascicle of the Yogācārabhūmi and so forth say that the substances of the ripening destinies of all bad destinies—the eighth consciousness and so forth—are abandoned only by seeing, and the non-conceptual absorption and so forth are also abandoned only by seeing. When they enter the heading of wholesome and unrecorded, they are subsumed under the path of cultivation; when they enter the heading of destruction of support, they are abandoned only by seeing. They are generated only by intellectually formed afflictions, arising among non-Buddhists and so forth; when entering the path of seeing, all intellectually formed afflictions are abandoned, and because the supported bodies of non-Buddhists and so forth are abandoned, that non-conceptual absorption and so forth also do not arise. "And so forth" includes the heaven of non-conception, paṇḍakas, hermaphrodites, northern Uttarakuru, and so forth. However, regarding paṇḍakas and so forth, the fifty-third fascicle says that at the time of the path of seeing they attain uncalculated cessation (apratisaṃkhyā-nirodha). Furthermore, that fascicle says that the heaven of non-conception and so forth are uncalculated cessation; if calling them "abandoned" now contradicts this text, this is also not so: what is spoken of here as non-arising is also subsumed under uncalculated cessation. Abandonment has the meaning of relinquishing, not the meaning of attaining an antidote. If so, then the karmic results of bad actions in the bad destinies are also of unrecorded nature, and should by analogy be like this. The fourth fascicle of the Abhidharma-samuccaya-vyākhyā says: karmic results of bad destinies are abandoned by the path of seeing, or they are spoken of as abandoned by seeing in conjunction with their cause, not meaning the abandonment of the bondage of taking objects or of the substance of their seeds; the abandonment by seeing of the five faculties is also explained like this. There are four kinds of abandonment, as explained in the specific distinctions of meaning in the Separate Notes; if discussed in terms of principle, there are only three kinds: first, abandonment of self-nature, which refers to defiled dharmas; second, abandonment through liberation from bondage, which refers to being able to abandon the afflictions taking them as object and mixed with them, wholesome and unrecorded dharmas being completely exhausted only when abandoned by the path of cultivation; third, abandonment through non-arising, which refers to cutting off their support to cause them never to arise again. This has two kinds: first, the cause is destroyed and the result consequently perishes, meaning the results of the three bad destinies are called abandoned by the path of seeing, because the causal affliction and karma being absent, the result never arises again; second, the result is exhausted and the cause consequently is cut off, meaning that the particular retribution wholesome karma of the three bad destinies is also abandoned by the path of seeing, because the supported result being absent, the cause consequently perishes. The afflictions that induce the non-conceptual absorption and so forth are destroyed as causes in the state of seeing, and the results are consequently abandoned by seeing. Paṇḍakas and so forth are mostly directly generated by intellectually formed afflictions; when entering seeing, the cause perishes and the result is destroyed. The rest is as in the Shunyao: how many are open to seeing, cultivation, and so on.