瑜伽論記 15.121

15.121

景云：因是善惡，果是無記，異因而熟名異熟，此名實有，雖酬業起非相續故，為有所簡名異熟生。即名世俗有者，於異熟四蘊中假立異熟生義，名世俗有。除異熟外於餘加行所生蘊中假立威儀工巧變化名世俗有，不廢餘三無記。於本識中俱有一類加行無記四蘊名言種子，從此種子生彼現行四蘊之時，隨其所作即假建立名作威儀乃工巧等名，名世俗有。是故前文但總記言一分無記種子名種子成熟，不言別有威儀工巧等種。次辨自在成熟云謂方便善種，又總言及一分加行無記種子名自在成熟於中各有實物別體。又云四無記心皆於遍行境以上假施設故，當知一切皆世俗有。

Jing says: The cause is wholesome or unwholesome, and the fruition is indeterminate; maturing from a different [nature of] cause is termed 'maturation' (vipāka). This is called substantially existent. Although it arises in recompense for karma, because it is not continuous, it is named 'born of maturation' to distinguish it. Being designated as conventional existence means that within the four aggregates of maturation, the meaning of 'born of maturation' is nominally posited, and is called conventional existence. Beyond maturation, within the aggregates produced by other preparations, deportment, craft, and apparition are nominally posited as conventional existence, without negating the remaining three indeterminate ones. In the fundamental consciousness, there are seeds of nominal conventions of the four aggregates belonging to a class of indeterminate preparations; when the active four aggregates are produced from these seeds, according to their actions, they are nominally established with names such as deportment, craft, and so forth, which are called conventional existence. Therefore, the preceding text only states generally that a portion of indeterminate seeds is called 'the maturation of seeds,' without stating that there are separate seeds for deportment, craft, and so forth. Next, in analyzing 'maturation of mastery,' it mentions the seeds of wholesome skill in means, and also states generally that a portion of preparatory indeterminate seeds is called 'maturation of mastery,' within which each has its own distinct substantial entity. It also states that because the four indeterminate minds are all nominally posited upon the pervasive objective domain, one should know that all are conventional existence.