成唯識論述記 8.626

8.626

述曰：不定二乘及八地已去菩薩，其二乘者已永斷煩惱障，其菩薩者已永伏煩惱障，故無容復受當分段身。雖諸菩薩願力受生伏煩惱種，分段之果定不能生，二乘生死非由悲願，若有惑種生死後續，故斷種時生死永盡，菩薩生死但由悲願，必假現惑助願方生，故伏現時永斷生死。菩薩雖藉煩惱生死受生，不同凡夫、二乘說現及種潤生，由起煩惱利益有情，業勢便能感生死果，煩惱若伏業勢便盡，故須法執助智受生，故已斷伏，無容復受當分段果，既有二利之益，觀知分段報終，恐廢長時修菩薩行，遂入無漏勝定。勝願之力如阿羅漢延壽之法資現身之因，即資過去感今身業，令業長時與果不絕，即非擇者復更生義。此或先願，後方入定；或先入定，後方發願，二理無違，但由發願入無漏定，冥資故業令身轉變，不同小乘熏禪等法。無漏、有漏更互而起，過去之業不可更起故，如是數數定願資助，乃至證得無上菩提經三大劫。言勝定者，舊云邊際第四靜慮，今雖無文定何靜慮之邊際定，四定俱得，預流果等皆得此定，理不違故，然多第四，以殊勝故。又《佛地》云：雖經行苦，今得如來三身功德，大喜大樂等，乃至廣說。

The Commentary states: Those of indeterminate nature in the two vehicles and bodhisattvas from the eighth bhūmi onward: those of the two vehicles have already permanently severed the defilement hindrances, and those bodhisattvas have already permanently subdued the defilement hindrances, so there is no possibility of their receiving a future body of delimited allotment. Although bodhisattvas receive rebirth through the power of vows while subduing defilement seeds, the fruit of delimited allotment definitely cannot arise. The birth-and-death of the two vehicles is not driven by compassion and vows; if they possess defilement seeds, birth-and-death continues, so when the seeds are severed, birth-and-death is permanently exhausted. The birth-and-death of bodhisattvas is driven solely by compassion and vows, yet it necessarily requires active defilements to assist the vows before it can arise; hence when active [defilements] are subdued, birth-and-death is permanently severed. Although bodhisattvas rely on defilements to take birth in birth-and-death, this is not like the active states and seeds spoken of for ordinary persons and the two vehicles as moistening rebirth; because they give rise to defilements to benefit sentient beings, the momentum of karma is then able to induce the fruit of birth-and-death; if defilements are subdued, the momentum of karma is then exhausted. Therefore, they require the attachment to dharmas to assist wisdom in receiving rebirth. Thus, having severed or subdued them, there is no possibility of receiving a future fruit of delimited allotment. Since there is the benefit of the two benefits, observing and knowing that the retribution of delimited allotment is coming to an end, and fearing that long-term cultivation of the bodhisattva practice would be abandoned, they then enter superior undefiled concentration. The power of superior vows, like the arhat's method of extending lifespan, sustains the cause of the present body—that is, it sustains the past karma that induced the present body, causing karma to yield fruits continuously without cessation for a long time; this is the meaning of non-deliberated rebirth arising again. Here, either one first makes a vow and then enters concentration, or one first enters concentration and then makes a vow; the two principles do not conflict. Merely by making a vow and entering undefiled concentration, one secretly sustains past karma, causing the body to transform, unlike the Hīnayāna methods of dhyāna fumigation and so on. The undefiled and the defiled arise alternately, and past karma cannot arise again; thus, repeatedly sustained by concentration and vows, they go on until realizing unsurpassed bodhi over three great kalpas. As for "superior concentration," the old theory called it the culmination (prāntakoṭika) of the fourth dhyāna. Now, although there is no text specifying of which dhyāna it is the culmination concentration, it can be obtained in all four concentrations, and stream-enterers and so forth can all obtain this concentration, because principle does not contradict this; yet it is mostly the fourth, because it is superior. Furthermore, the Buddhabhūmi states: although undergoing the suffering of conditioned existence, they now attain the merits of the Tathāgata's three bodies, great joy and great bliss, and so forth, down to detailed explanations.