瑜伽論記 14.359

14.359

實異熟者，阿賴耶識初念已去乃至命終皆體是異熟，亦得名異熟生後前剎那異熟生故，即以此文會，異熟初勝從第一念為名，非如對法等文云阿賴耶識是實異熟餘從異熟生故假說異熟，今第八識亦得名異熟生。然於假異熟中準此文亦得名異熟，業生異熟最初念故假名異熟，第二念等亦名為生，餘如第三本地解，長養流中處寬遍也，彼有流胤故名處寬遍，相增盛謂體增大也。

As for real fruition: the ālaya-consciousness, from the initial moment up to the end of life, is fundamentally fruition in its substance; it may also be called fruition-born because later and earlier moments are born from fruition. Harmonizing through this text, fruition is superior at the outset and named from the first moment, unlike passages in the Abhidharma and elsewhere stating that the ālaya-consciousness is real fruition and the rest, being born from fruition, are provisionally called fruition; here the eighth consciousness may also be called fruition-born. However, among provisional fruitions, according to this text it may also be called fruition; because karma generates fruition at the initial moment, it is provisionally called fruition, while the second moment and so forth are also called 'born'; the rest is as explained in the third fascicle of the Maulī Bhūmiḥ. In the flux of nourishment, 'location being pervasive' means that because it has offspring of flux, it is called location being pervasive; 'characteristics becoming intensified' means the increase in its substance.