瑜伽論記 5.499

5.499

一一而轉者，無第二眼識等一時生故，亦非一切種三性頓現前故名獨行，五十七有二義，一、一一轉故；二、為主宰故，名為獨行。此中前因遠行說識從緣起。乘文便故，已遮無作者，獨行中略亦不相違，然此心體現在起時心性不定，數加轉易間斷，名不畢竟轉。畢竟者，始終相似相續之義，其五色根或異熟同與長養異，雖初暗劣後明殊勝，始終相似相續而生名畢竟轉。種種品類異生時生異滅時滅等者，異者別義，謂三性品類別異生，如善心異餘二性品生時而生，異餘二性品滅時而滅，餘二性亦爾。又如煩惱中貪俱品異於餘品若生若滅，然彼心體自性非染，其性染體前後相似可得，及由心性本淨其染體不可得，故不成實名無身，此中意說心體速謝異類生滅不畢竟轉，不同色根初後相似畢竟而轉及無染體，故名無身。

'Operating one by one': because no second eye-consciousness or the like arises at the same time, nor do all kinds of the three natures appear all at once, it is called 'faring alone.' Fascicle 57 has two meanings: 1. because they operate one by one; 2. because it is the master; hence it is called 'faring alone.' Here, prior to this, in connection with 'far-faring,' it was said that consciousness arises from conditions. Following the convenience of the text, it has already refuted the absence of an agent, so its brevity under 'faring alone' is also not a contradiction. However, when this substance of mind arises in the present, the nature of mind is unstable, frequently shifting and intermittent; this is called 'not operating conclusively.' 'Conclusive' has the meaning of an unbroken succession resembling itself from beginning to end. The five physical faculties, whether uniform in vipāka or differing through nourishment, although dim and inferior at first and clear and superior later, arise in an unbroken succession resembling themselves from beginning to end; this is called 'operating conclusively.' As for "when diverse categories of different things arise, they arise; when different things cease, they cease" and so on: 'different' has the meaning of distinct, meaning that distinct varieties of the three natures arise; just as a wholesome mind arises when distinct from the arising of the other two natures, and ceases when distinct from the ceasing of the other two natures, the other two natures are also like this. Furthermore, just as the category associated with greed among the afflictions is distinct from other categories in its arising and ceasing, yet that substance of mind is not by its own nature defiled—and while its defiled nature might be found to resemble itself before and after, yet because the nature of mind is intrinsically pure, its defiled substance cannot be found—it therefore does not truly exist, which is called 'bodiless.' The meaning here is that the substance of mind quickly passes away, with disparate kinds arising and ceasing without conclusive operation; unlike the physical faculties, which resemble each other from beginning to end and operate conclusively, and having no defiled substance, it is therefore called 'bodiless'.