成唯識論了義燈 7.278

7.278

釋「所棄捨」，於中二釋：一約轉齊，本有無漏種子三品，如加行位，下品種增生初見道無分別智。即此現行無漏有力，資中品種令能生現，亦令自種轉成中品，名為轉齊。又解：由中品種生現行已，資下品種轉成中品，與本有種中品之者，及新熏生亦為中品，與能生自本有之種，三合生一，後念現行。或各別生，俱許無妨。中、上品生轉齊亦爾。言「轉滅」者，即本有種唯有一个，加行位中名為下品。入見已去能生現行，現行熏種即成中品。并有力能，令本種子生後中品，下品即滅，名為轉滅，不同轉齊。令生自種亦成中品，故名轉滅。或雖本有三品種子，中品生已，下品不生，亦不能生後念中品，新生中品但由現能。若爾，即違《雜集論》說行習修文，彼許初習自下地中種子增故。不可唯說但中、上增，不通下品，無別目故，違比量故。准此，即應三品各一，但令本種生後中品。即下品種生現行者，自體不增。若爾，既許下品種在，何名轉滅？若以不生即名為滅，豈諸種子皆定生現？准此道理，轉齊應勝。若爾即應轉二乘種成大乘性。以轉齊故。若云類別不轉下．中二乘種姓為菩薩性。亦應菩薩三品種殊。不轉下中成中上品　答乘性別故。不轉二乘成菩種姓。下中上三同菩薩姓。故可轉令成中上品。

Explaining "what is abandoned," there are two explanations therein: First, in terms of transformation-equalization (zhuānqí): there are three grades of innate anāsrava bījas; as in the prayoga stage, the inferior-grade bījas increase and generate the non-conceptual cognition of the initial darśanamārga. This very samudācāra of anāsrava has the efficacy to assist the middle-grade bījas to be able to generate samudācāra, and also causes its own bījas to transform into the middle grade; this is named "transformation-equalization." Another explanation says: when the middle-grade bījas have generated samudācāra, they assist the inferior-grade bījas to transform into the middle grade, which, together with the innate middle-grade bījas and those newly perfumed that also become middle grade, combine with the innate bījas capable of generating them—the three uniting to generate a single samudācāra in a subsequent moment. Or each generates separately; both are allowed without obstacle. The generation of middle and superior grades through transformation-equalization is likewise. As for "transformation-extinction" (zhuānmìe): the innate bījas are only one; in the prayoga stage it is called inferior grade. From entering darśanamārga onward, it can generate samudācāra, and the samudācāra perfumes bījas so that it becomes middle grade. Together with this efficacy, it causes the original bīja to generate a subsequent middle grade, and the inferior grade is immediately extinguished; this is named "transformation-extinction," which is not the same as transformation-equalization. Causing the bījas that generated it to also become middle grade is therefore called transformation-extinction. Or, although there are three grades of innate bījas, once the middle grade has arisen, the inferior grade does not arise, nor can it generate the middle grade of subsequent moments; the newly generated middle grade is caused solely by the efficacy of samudācāra. If so, this contradicts the statement in the Abhidharmasamuccaya on practicing the cultivation of habituation, which allows that upon initial habituation, bījas among one's own lower stages increase. One cannot say only that middle and superior grades increase while this does not apply to the inferior grade, because there is no distinct designation and it contradicts inference (anumāna). Following this, there should be one of each of the three grades, merely causing the original bījas to generate the subsequent middle grade. Thus, for the inferior-grade bījas that generate samudācāra, their own substance does not increase. If so, since it is granted that inferior-grade bījas remain, how is it called transformation-extinction? If not arising is called extinction, do all bījas necessarily generate samudācāra? Following this reasoning, transformation-equalization should be superior. If so, then one should transform the two vehicles' bījas into the Mahāyāna nature, because of transformation-equalization. If it is said that because categories differ, one does not transform the inferior and middle lineages of the two vehicles into the bodhisattva nature, it should also be that the bodhisattva's three grades of bījas are distinct, so one would not transform inferior and middle into middle and superior grades. Answer: Because the vehicle natures differ, one does not transform the two vehicles into the bodhisattva lineage. The three of inferior, middle, and superior share the same bodhisattva lineage; therefore they can be transformed to become middle and superior grades.