瑜伽論記 16.52

16.52

四、辨異熟。一；九、少分者，謂命根全，七色意捨各取少分，七色取報除長養唯取本識，意捨除七識相應意捨名少分。如對法云：命根是自性無記，無相異熟是異熟無記。三藏云：此不相違。對法即約三性分別，命根於三性中，自是其無記，故云自性無記，論體但是異熟無記。又解：對法就三性蘊法立眾同分，就眾同分住時分量立命根，故彼非唯異熟但名自性無記。今就三性五蘊立命根中，異熟法立命根強，故說命根唯是異熟，薩婆多宗立異熟色無有間斷，若異熟心許有間斷。今大乘宗無間色心但是異熟必須相續，是故意捨於異熟門唯取本識及相應捨。

4. Distinguishing maturation. One, and parts of nine: this refers to the entire life faculty, and parts of each of the seven forms, mind, and equanimity. For the seven forms, taking reward excludes nutriment and takes only the basic consciousness; for mind and equanimity, excluding the mind and equanimity associated with the seven consciousnesses is called a part. As the Abhidharma[samuccaya] says: the life faculty is intrinsic indeterminacy; formless maturation is maturation indeterminacy. The Tripiṭaka Master says: these are not contradictory. The Abhidharma analyzes according to the three natures; within the three natures, the life faculty is intrinsically indeterminate, and hence it is called intrinsically indeterminate, while the substance in the treatise is simply maturation indeterminacy. Another explanation: the Abhidharma establishes nikāya-sabhāga upon dharmas of the aggregates of the three natures, and establishes the life faculty upon the duration of nikāya-sabhāga, so it is not exclusively maturation, but simply called intrinsically indeterminate. Now, in establishing the life faculty upon the five aggregates of the three natures, establishing the life faculty upon maturation dharmas is predominant, and therefore it is said that the life faculty is exclusively maturation. The Sarvāstivāda school establishes that maturation form has no interruption, but allows that maturation mind may be interrupted. The present Mahāyāna school holds that uninterrupted form and mind, as long as they are maturation, must be continuous; therefore, under the gate of maturation, mind and equanimity only take the basic consciousness and its associated equanimity.