成唯識論掌中樞要 2.262

2.262

故留煩惱本，擬潤生。八地以去，無分段死，不藉煩惱助潤，何故不斷耶？答：如初地怖煩惱，即伏而受變易，亦如二乘有學廻心即受變易，雖無分段，不斷煩惱。所以者何？煩惱雖非親助潤變易，如分段生，遠勢亦有。又惑種在變易時長，不假數資。若無惑種，變易時促，如二乘無學願數數資。然有四句：唯定勝，無惑助，亦不長時受變易。如二乘無學廻心，雖有惑種助，無勝定資，亦不長時。如二乘有學廻心，有惑助及勝定資，即變易長時受。如十地菩薩，故願留之，不同二乘斷之不得，非故留也。又二乘但種助，不由願資而不名留。菩薩正由願資，傍由種助，故說留之。若即斷之，於生無力。惑因亡果隨盡故。又由菩薩意樂，菩提十地練根，不假斷煩惱，煩惱在，不障得地，故名留。

Therefore, the root of afflictions is retained in order to moisten rebirth. From the eighth ground onwards, there is no segmented death, and one does not depend on afflictions to assist in moistening [rebirth]; why then are they not abandoned? Answer: Just as on the first ground one fears the afflictions, and thus subdues them and takes transformed [rebirth], or just as those with training in the two vehicles turn their minds and immediately take transformed [rebirth], although they lack segmented [death], they do not abandon afflictions. Why is this? Although afflictions do not directly assist in moistening transformed [rebirth] as they do in segmented rebirth, there is still a distant efficacy. Moreover, when affliction seeds are present, the duration of transformed [rebirth] is long, without relying on repeated assistance. If affliction seeds are absent, the duration of transformed [rebirth] is brief, as in the vows of those beyond training in the two vehicles providing repeated assistance. However, there are four alternatives: having solely superior absorption without the assistance of afflictions, one likewise does not experience transformed [rebirth] for a long time. For instance, when those beyond training in the two vehicles turn their minds, although they have the assistance of affliction seeds, they lack the assistance of superior absorption, and thus the duration is also not long. When those with training in the two vehicles turn their minds, possessing both the assistance of afflictions and the assistance of superior absorption, they then experience transformed [rebirth] for a long time. This is like the bodhisattvas of the ten grounds; thus they retain them through vows, unlike the two vehicles who are unable to abandon them, not retaining them intentionally. Furthermore, the two vehicles are assisted only by seeds and not through the aid of vows, so this is not called 'retaining'. Bodhisattvas are directly assisted by vows and collaterally aided by seeds, and so are said to 'retain' them. If they were to abandon them immediately, they would have no power for rebirth, because when the cause of afflictions is extinguished, the fruit ceases along with it. Furthermore, due to the bodhisattva's aspiration, training the faculties for bodhi across the ten grounds does not depend on abandoning afflictions; since the presence of afflictions does not obstruct the attainment of the grounds, it is called 'retaining'.