成唯識論了義燈 5.138

5.138

答：《瑜伽》第一云：又諸異生將命終時，我愛現行由此力故便愛自身，由此建立中有、生報，若預流、一來爾時我愛亦復現行，雖言制伏不言非潤。《雜集》第五云：由此勢力諸異生輩今以無間中有相續，未離欲聖者亦爾，臨命終時，乃至未至不明了想位，其中能起此愛現行。然下雖說對治攝伏，不言非潤，離欲聖者文自說言，對治力強愛不現行，由隨眠力令生相續。又解聖唯種潤，凡唯種現。

Answer: The Yogācārabhūmi, Fascicle 1, says: "Furthermore, when ordinary persons are about to die, ātmasneha manifests; owing to this force, they crave their own body, whereby the antarābhava and the retribution of birth are established. For srotāpannas and sakṛdāgāmins, ātmasneha also manifests at that time; although it is spoken of as subdued, it is not said not to moisten." The Abhidharmasamuccayavyākhyā, Fascicle 5, says: "Owing to this momentum, all ordinary persons now continuously connect with the antarābhava; noble ones not yet free from desire (vītarāga) are also like this: at the time of death, up until the state of unclear ideation, this craving can manifest among them." Yet although it says below that it is gathered and subdued by the pratipakṣa, it does not say it does not moisten. For noble ones who are vītarāga, the text itself says that because the force of the pratipakṣa is strong, craving does not manifest, and through the force of the anuśaya existence is linked in continuity. Another explanation says that for noble ones it is moistened only by bījas, and for ordinary persons only by bījas and manifestation.