瑜伽論記 14.362

14.362

答：由有長養相續能攝能持異熟等流流故現有增長等者，以長養流資養異熟流別有長養流，長養流非即異熟也，俱舍云如外墎防衛內城，若非根所攝色當知具三種流者，謂異熟長養等流等流流即變壞流也，亦有本性等流，此中總言，應云內扶根塵具異熟長養，其外塵唯其本性流無異熟長養以非內身故，合如此說，此中總言諸心心所有等流異熟生流及第二相增盛長養流，前文色是處寬長養，非心故。

Answer: 'Because the continuity of nourishment is able to assimilate and sustain the flux of equal outflow of fruition, there is currently observed increase and growth, and so forth': because the flux of nourishment nourishes the flux of fruition, there is a separate flux of nourishment; the flux of nourishment is not identical to fruition. The Abhidharmakośa says: 'Like an outer rampart guarding the inner city.' Regarding 'if it is form not subsumed under the faculties, one should know that it possesses three kinds of flux': this refers to fruition, nourishment, and equal outflow; the flux of equal outflow is the flux of change and deterioration; there is also fundamental-nature equal outflow. Speaking collectively here, one should say that the internal sense objects supporting the faculties possess fruition and nourishment, while external objects possess only their fundamental-nature flux and lack fruition and nourishment, because they are not the internal body; it should be stated like this. Here it is collectively stated that the various minds and mental factors have the flux born of equal outflow and fruition, as well as the second flux of nourishment whose characteristics become intensified; the form in the earlier passage is the nourishment whose location is pervasive, not mind.