瑜伽論記 15.137

15.137

測云：準此文異熟有三：一、異即賴耶識；二、異熟生即善惡業所感六識；三、從異熟生通於三性。即前文云：異熟所攝諸蘊及心加行差別中而施設故一切假有。次即分別威儀工巧是善及染變化是善非染所以，不論無記前已說故，生得變化通於三性，今功定果故說二性。於九門中不辨後二者，以無記法非善法故不名德，非染法故亦不名失，亦非能治所治故。

Ce says: According to this text, maturation has three meanings: first, maturation proper is the ālayavijñāna; second, that which is born of maturation refers to the six consciousnesses induced by wholesome and unwholesome karma; third, arising from maturation pervades the three natures. This corresponds to the earlier statement: 'Because they are posited within the aggregates subsumed under maturation and within the distinctions of mental preparation, all are conventionally existent.' Next, it distinguishes why deportment and craft are wholesome and defiled, whereas apparition is wholesome and not defiled; it does not discuss the indeterminate because it was already discussed before. Innately acquired apparition pervades the three natures; here, being the fruit of meditative concentration, two natures are stated. The reason why the last two gates are not analyzed among the nine gates is that indeterminate dharmas, not being wholesome dharmas, are not called virtues, and not being defiled dharmas, are also not called faults, nor are they antidotes or things to be abandoned.