瑜伽論記 1.586

1.586

第八文中，業果名異熟，現在飲食等之所資長名長養，非前二種但自類相生名等流，不同小乘則立剎那，大乘則是定長養攝，或是等流有漏得引無漏法故。處遍滿者，謂養瘦令肥等。相增盛者，謂令光潔。等流四者，其長養、異熟前後相望亦名等流，則前二種及自性，長短大小青黃等變改名變異等流，報長養外若住舊位相續生滅自性等流。初異熟生謂引業果，後異熟生謂滿業果。諸法有二；一、有為；二、無為。無為無此三，無差別故；有為為二；一、有漏，二、無漏。有漏具三，無漏唯二，無業果故，且無漏中諸根唯一，無等流，內餘色有二，若執受唯長養，非受者通等流，外五色亦通二種，上說有長養及等流者，各具二種長養等流。若法處假色諸心心所有二等流，唯一長養除處寬遍，定果實色或通處寬遍，其若有漏蘊中內五根唯長養異熟無等流，其二長養無總異熟，內諸餘色具有三種。若外諸色唯除異熟法處色假，唯一長養除處寬遍，通二等流，諸心心所唯無處遍一種長養，餘皆具有。若於八識法處五色復應分別，恐繁且止，五十四中總聚為文。若五根色有長養異熟無等流，非根諸色具三種流，諸心心所有等流異熟。第二長養所長養流，法處攝色無異熟生，餘如心心所，雖作此說亦不相違，然此文中但約色聚明之。

In the eighth passage, the fruition of karma is called ripening (vipāka); that which is sustained and nourished by present food, drink, and so forth is called nutriment (upacaya); that which is neither of the former two, but merely arises from its own category, is called outflow (niṣyanda). Unlike the Hīnayāna, which posits the momentary, the Mahāyāna subsumes it under meditative nutriment, or it is outflow, because the tainted can induce taintless dharmas. 'Pervading locations' refers to nourishing the thin to make them fat, and so forth. 'Intensifying characteristics' refers to making them lustrous and clean. Regarding the four kinds of outflow: when nutriment and ripening are viewed in terms of before and after, they are also called outflow, so the former two as well as intrinsic nature—changes and alterations in length, brevity, largeness, smallness, blue, yellow, and so forth—are called mutable outflow; aside from retributive result and nutriment, if something abides in its former state in continuous arising and ceasing, it is intrinsic outflow. The initial ripening-born refers to the fruition of projecting karma; the subsequent ripening-born refers to the fruition of completing karma. Dharmas are of two kinds: 1. conditioned; 2. unconditioned. The unconditioned lack these three, because they have no differentiation. Conditioned dharmas are of two kinds: 1. tainted; 2. taintless. The tainted possess all three; the taintless have only two, because they lack the fruition of karma. For now, among the taintless, the faculties have only one, lacking outflow; other internal forms have two: if appropriated, they are only nutriment; if not appropriated, they also include outflow; the external five forms also include both kinds. Where it was said above that there are nutriment and outflow, each possesses two kinds of nutriment and outflow. If they are nominal forms of the dharmāyatana, mental factors have two outflows and only one nutriment, excluding pervading locations; real form resulting from meditative concentration may also include pervading locations. In the tainted aggregates, the internal five faculties have only nutriment and ripening, lacking outflow; their two nutriments lack general ripening; the remaining internal forms possess all three kinds. For external forms, only ripening is excluded; nominal form of the dharmāyatana has only one nutriment, excluding pervading locations, and includes two outflows; minds and mental factors lack only the one nutriment of pervading locations, possessing all the rest. If one should further differentiate among the eight consciousnesses and the five forms of the dharmāyatana, fearing verbosity I shall stop for now; they are summarized in fascicle fifty-four. If the forms of the five faculties have nutriment and ripening without outflow, non-faculty forms possess the three kinds of outflow, and minds and mental factors have outflow and ripening. The outflow nourished by the second nutriment: form subsumed under the dharmāyatana lacks ripening-born; the rest is as with minds and mental factors. Although stated in this way, there is no contradiction; however, this text explains it only in terms of aggregations of form.