瑜伽師地論略纂 2.13

2.13

Regarding “aggregations of form have three kinds of flowing succession”: the fruit of karma is called "ripening" (vipāka); that which is nurtured and grown by the four present conditions is called "nourished" (aupacayika); that which is neither of the preceding two, but merely arises from its own kind, is called "nisyanda" (uniform outflow). This differs from the Hīnayāna, which separately establishes the momentary [type]; in the Mahāyāna, this is subsumed directly under nourished by concentration. Or it is nisyanda, because defiled states can lead to undefiled dharmas, and active dharmas arise from those seeds—all the more so since the physical form of the initial path is a designation in substance. "Pervading the location" means that its substance increases in breadth, pervading the location. "Intensification of aspects" means that while the location remains the same, its aspect and appearance intensify. "Transformational nisyanda" means changing former aspects, such as blue turning into yellow, or clarity turning into turbidity. "Intrinsic nature nisyanda" means abiding in its former status, arising and perishing in continuity. The initial arising of ripening refers to the fruit of projecting karma; the subsequent arising of ripening refers to the fruit of fulfilling karma. All dharmas are of two kinds: first, conditioned; second, unconditioned. Unconditioned dharmas lack these three, because they have no differentiation; conditioned dharmas possess them. Conditioned dharmas are of two kinds: first, defiled; second, undefiled. Defiled dharmas possess all three; undefiled dharmas have only two, because they lack the fruit of karma. Now, among the undefiled, the faculties have only one [type], lacking nisyanda. The remaining internal forms are of two kinds: if appropriated, they are only nourished; those that are not appropriated extend to nisyanda. External forms of the five sense objects also extend to both kinds. Those stated above as having nourished and nisyanda each possess the two varieties of nourished and nisyanda. Forms resulting from supreme concentration and all minds and mental factors have two kinds of nisyanda and only one kind of nourishment, excluding pervading the location. This speaks of the nominal forms subsumed by the realm of phenomena. The real forms resulting from concentration may perhaps extend to pervading the location. The undefiled has been explained above. Among defiled aggregates, the five internal faculties have only nourished and ripening, lacking nisyanda; they possess the two kinds of nourishment and lack initial ripening; the remaining internal forms possess all three kinds; as for external forms, ripening alone is excluded; nominal forms subsumed by the realm of phenomena have only one kind of nourishment, excluding pervading the location, and extend to the two kinds of nisyanda; minds and mental factors all possess everything, lacking only the single nourishment of pervading the location. As for the eight consciousnesses and the five forms of the realm of phenomena, they should be differentiated later; fearing prolixity, we pause for now. In fascicle 54, they are gathered together as a text: The form of the five faculties has nourishment and ripening, lacking nisyanda; forms that are not faculties possess all three flows; minds and mental factors have nisyanda, ripening, and the flowing succession nourished by the second kind of nourishment; forms subsumed by the realm of phenomena have no arising of ripening, and the rest is like minds and mental factors. Although stated in this way, there is no contradiction. Furthermore, there are distinctions among the three realms and differences in nourishment; the questions, answers, and analyses are all as in fascicle 54. If ripening is divided into two—the initial moment of arising and the subsequent continuity—this statement differs from the earlier one, and should be considered and measured accordingly later.