成唯識論掌中樞要 2.176

2.176

二難：初二果聖生自地，潤通現行；不還生自處，義應現潤。答：此可爾，准初二果故。如處處不還等，論略不說。又理不然，初二果未有圓道故，可用現潤；第三果已有圓道故，設生自地，亦唯種潤。論五說以現行潤故，唯初二果說用現故。三難：何故異生潤現、種俱潤，聖人但種，種強彼耶？答：聖業決定。業強可唯藉種，異生業不爾，故通現行。問：若爾者，初二果業亦已決定，應唯種潤。答：凡生苦逼，善業微，必藉現行方可潤；聖生苦少，善業勝，由此唯用種子潤。無漏亦可資有漏故，不同凡夫。又凡夫不覺生多小，可藉煩惱現、種皆助潤；聖人知業多小定，由此唯用種子潤。四難：六行所伏不伏潤生貪等，唯伏散境貪等，何故凡夫得定而不下生潤，業皆在，乃生他地？答：藉助伴貪愛等故，可潤生。彼伴已亡，力弱，不能獨潤。由此不生下地。又凡造新業勝而上生；聖由故業而生，有種即生彼地。如凡夫在欲界具五趣之業，隨一業勝而先生。故雖下業不無，上業勝初先往。若上業劣，排之為後報，退失上定而生自界，亦無有失。五難：何故不許六識中俱生我見等雖得世道而不能伏，雖得第三果下不能斷，至上方斷，如第七識耶？答：彼障果及障出自地故，不同第七微細，不障果及出自地故。

Second objection: When the noble ones of the first two fruits are born into their own plane, moistening [of rebirth] can be through active manifestation. The non-returner, when born into his own station, should in principle also be moistened by active manifestation. Answer: This may be so, by analogy with the first two fruits; as with the non-returner [born] in various stations and so forth, the treatise simply omits mentioning it. Alternatively, in principle this is not so: because the first two fruits do not yet possess the complete path, they may use active manifestation to moisten; because the third fruit already possesses the complete path, even if born into his own plane, he is moistened only by seeds. The fifth fascicle of the treatise speaks of moistening by active manifestation because it speaks of using active manifestation only for the first two fruits. Third objection: Why is it that for an ordinary person moistening involves both active manifestation and seeds, whereas for a noble one it is only seeds? Are their seeds stronger than the former's? Answer: The karma of the noble one is determinate. Because karma is strong, it may rely solely on seeds; the karma of an ordinary person is not like this, and therefore admits of active manifestation. Question: If so, the karma of the first two fruits is also already determinate, so they should be moistened only by seeds. Answer: When ordinary persons are born, they are oppressed by suffering and their wholesome karma is weak, so they must rely on active manifestation before they can moisten; when noble ones are born, suffering is slight and wholesome karma is superior, and thus they use only seeds for moistening. Uncontaminated [states] can also assist contaminated ones; hence they are not like ordinary persons. Furthermore, ordinary persons are not aware of the quantity of their rebirths, so they may rely on the afflictions, both active manifestation and seeds, to assist in moistening; noble ones know that the quantity of their karma is fixed, and thus they use only seeds for moistening. Fourth objection: What is subdued by the six aspects does not subdue the greed and so forth that moistens rebirth, but only subdues the greed and so forth directed at scattered objects; why is it that when an ordinary person attains absorption, they do not undergo moistening to be born below when that karma is all present, but rather are born into another plane? Answer: Rebirth can be moistened because it relies on companion greed, craving, and the like. Those companions having already ceased, [the remaining karma's] force is weak and it cannot moisten on its own; hence they are not born into the lower plane. Furthermore, ordinary persons create new, superior karma and are born above; noble ones are born by virtue of former karma, and having the seeds, they are born into that plane. For example, when an ordinary person is in the desire realm, they possess the karma of the five destinies, and are born first according to whichever single karma is superior. Thus, although lower karma is not absent, the superior upper karma proceeds first. If the upper karma is inferior, it is relegated to a subsequent retribution, and they regress from the upper absorption and are born into their own realm; there is likewise no error in this. Fifth objection: Why is it not admitted that the innate self-view and so forth in the six consciousnesses, though having attained the worldly path, cannot be subdued, and though having attained the third fruit, cannot be severed below but are only severed upon reaching the higher [realms], like the seventh consciousness? Answer: Because they obstruct the fruits and obstruct emerging from their own plane, unlike the seventh, which is subtle and does not obstruct the fruits or emerging from its own plane.