成唯識論演祕 4.182

4.182

答：而能生彼，俱時現訖，名為已生；或種現在，簡彼未來，名為已生。取前為正。有義彈云：若作此解，彼論應言無種已不生，此論應言彼依不引生後種說故，如何乃言據不能生後種而說？今別解云：無種已生依引生後自類種說，若生現行即前十一有種已生。若爾，如何《雜集論》釋有種已生謂除羅漢最後蘊也？無種已生謂最後蘊？

Answer: It is able to produce that [fruit], and having simultaneously manifested, it is termed 'already arisen'; or the seeds being present, to exclude their future [state], is termed 'already arisen'. The former is taken as correct. Another opinion criticizes this, saying: 'If one interprets it this way, that treatise should say "without seeds having already not arisen", and this treatise should say "because that is stated relying on the non-inducing of subsequent seeds"; why would it speak in terms of being unable to produce subsequent seeds? Now, another explanation states: "Having already arisen without seeds" is spoken in terms of inducing subsequent seeds of their own kind; if it generates actual states, then that is the eleventh "having already arisen with seeds" mentioned before. If so, why does the Saṃyuktābhidharma-samuccaya explain "having already arisen with seeds" as excluding the arhat's final aggregate, and "having already arisen without seeds" as referring to the final aggregate?'