瑜伽師地論略纂 14.46

14.46

論云「初等流流復有四種」者，此中初二不離前異熟、長養二種，即一物。其本性等流，准下文除根色，餘三種流，明扶根塵亦有本性流，相易可知。即唯外五塵具。五根中，報及長養皆可變壞，亦得是第二等流，等流寬通異熟等也。前念滅，後念生，名曰等流流。其內根等得異熟、長養名，餘外境唯有本性、變易二流。變易流准義，通本性、報、養三種。初一念生時，名異熟流；第二念以去，相續異熟流。此通假實異熟。實異熟者，阿賴耶識，初一念已去，乃至命終，皆體是異熟，亦得名異熟生，從前剎那異熟生故。即以此文會異熟初勝，從第一念為名，非如《對法》等文云：阿賴耶是實異熟，餘從異熟生故，假說名異熟。今第八識亦得名異熟生。然於假異熟中，准此文，亦得名異熟。業生異熟，最初念故，假名異熟；第二念等，亦名為生。餘如第三〈本地〉解。長養流中，處寬遍色，彼有流胤故，名處寬遍；相增盛，謂體增大也。

The treatise says: "The initial flow of uniform continuation further has four kinds." Among these, the first two are not separate from the previous two kinds—retribution and nourishment—being the same entity. As for its natural uniform continuation, according to the text below, excluding the form of the faculties, there are the remaining three kinds of flow, making clear that the sense objects supporting the faculties also have natural flow, the mutual changes of which can be known. That is, only the external five sense objects possess them. In the five faculties, both retribution and nourishment can undergo change and deterioration, and can also be the second flow of uniform continuation; uniform continuation is broad, extending to retribution and so forth. The cessation of the prior thought and the arising of the subsequent thought is called the flow of uniform continuation. The internal faculties and so forth obtain the designations of retribution and nourishment, whereas the remaining external objects have only the two flows: natural and changing. The changing flow, according to its meaning, extends to the three kinds: natural, retribution, and nourishment. When the initial single thought arises, it is called the retribution flow; from the second thought onward, it is the continuous retribution flow. This extends to nominal and real retribution. As for real retribution: the ālayavijñāna, from the initial single thought onward up to the end of life, is in its entity retribution, and may also be called retribution-born, because it is born from the retribution of the preceding kṣaṇa. Thus, using this text, it is harmonized that retribution is preeminent at the beginning, taking its name from the first thought; it is not like the texts of the Abhidharma and so forth which state: "The ālayavijñāna is real retribution, while the rest are called retribution only nominally because they arise from retribution." Now the eighth consciousness may also be called retribution-born. However, in nominal retribution, according to this text, it may also be called retribution. Because karma produces retribution at the very first thought, it is nominally called retribution; at the second thought and so forth, it is also called born. The rest is as explained in the third fascicle of the Maulī Bhūmi. In the nourishing flow, "form of widespread location" is called widespread location because it has a continuous descent; "increasingly flourishing characteristic" refers to the enlargement of the entity.