成唯識論述記 8.530

8.530

述曰：《瑜伽》等說十二支通二斷者，於二斷中如應當知，若無明、愛、取三是自性斷，然通見、修，離縛、不生等弱故不說；行、有少分通自性、離縛、不生三種，見、修所斷，染污者自性斷，非染者通不生、離縛，離縛可知以無想定等見道所斷故。行、有通不生；識等七支唯離縛、不生，體非染法，非自性斷。惡趣、人、天如應知故。《大論》第十云：預流、一來，斷一切支一分，無全斷者，雖有七生，於色、無色及第八有皆不更受，然有預流作不還已後生彼故，今通作論，不還欲界一切，色、無色不定，阿羅漢一切已斷，正與此同。此中斷義至下自知，此門兼解果斷分齊。

The Commentary states: Where the Yogācārabhūmi-śāstra and other texts say that the twelve links are common to the two abandonments, they should be understood according to their proper application between the two abandonments. Ignorance, craving, and grasping are abandoned by nature, but they are common to [the paths of] seeing and cultivation; abandonment by freedom from bondage and abandonment through non-arising are weak here, and therefore are not stated. Volitional formations and existence are in part common to the three kinds—abandonment by nature, abandonment by freedom from bondage, and abandonment through non-arising—and are abandoned by seeing and cultivation: those that are defiled are abandoned by nature, while those that are not defiled are common to non-arising and freedom from bondage. Freedom from bondage is clear [to understand]; because asaṃjñi-samāpatti and so on are abandoned on the path of seeing, volitional formations and existence are common to non-arising. The seven links beginning with consciousness are abandoned solely through freedom from bondage and non-arising; their substance is not a defiled phenomenon, so they are not abandoned by nature. This should be understood appropriately for the evil destinies, humans, and gods. Fascicle 10 of the Great Treatise says: Stream-enterers and once-returners abandon one portion of all links; none are fully abandoned by them. Although they undergo [up to] seven births, they will not again take rebirth in the form and formless [realms] or in an eighth existence; yet because there are stream-enterers who, having become non-returners, are later born there, the treatise speaks generally here. Non-returners have [abandoned] everything in the desire realm, while [their rebirths in] the form and formless realms are indeterminate; arhats have already abandoned all. This matches the present [text] precisely. The meaning of abandonment here will be understood naturally below; this section also explains the limits of abandoning the results.