成唯識論述記 2.698

2.698

述曰：合解下二句，謂初二識及第三識，如理應知。多異熟者，謂此識體總有三位：一、我愛執藏現行位，即唯七地以前菩薩、二乘有學、一切異生，從無始來，謂名阿賴耶；至無人執位，此名執藏。二、善惡業果位，謂從無始乃至菩薩金剛心或解脫道時，乃至二乘無餘依位，謂名毘播迦，此云異熟識（毘者，異也；播迦，熟義），至無所知障位。三、相續執持位，謂從無始乃至如來盡未來際，利樂有情位，謂名阿陀那，此云執持，或名心等。長短分限不過三位，以異熟名亦通初位故，論說言多異熟性故，不言初以狹故；不言後以寬故。寬狹何事？遮不說也，此中意說熏習位識。若說寬時，佛無熏習，說即無用；若說狹時，八地以後猶有熏習，便為不足。又但說因有虛妄位，不說於佛，故說異熟識，是多異熟性，寬狹皆得。又為五位：一、異生位；二、二乘有學位；三、二乘無學位；四、十地菩薩位；五、如來位，異熟一名通前四位故，言多異熟性不說餘名，又十三位通十二故。又七地如《樞要》說。

The Commentary states: This jointly explains the next two lines, referring to the first two consciousnesses and the third consciousness, as should be understood in accordance with the principle. "Mostly maturation": this consciousness-entity in general has three stages: First, the stage of the active functioning of clinging to and storing through self-love, which is found only in bodhisattvas prior to the seventh ground, practitioners with training of the two vehicles, and all pṛthagjanas from beginningless time; it is called ālayavijñāna until the stage without personal grasping, during which this is named clinging-store. Second, the stage of the fruition of wholesome and unwholesome karma: from beginningless time up to the diamond-like mind or the path of liberation of a bodhisattva, and up to the stage without remainder of the two vehicles; it is called *vipāka*, which is translated here as maturation-consciousness (*vi* means different; *pāka* means maturation), up to the stage without the cognitive hindrance. Third, the stage of continuous grasping and sustaining: from beginningless time up to the exhaustion of the future by the Tathāgata, the stage of benefiting and gladdening sentient beings; it is called ādānavijñāna, which is translated here as grasping and sustaining, or called citta and so forth. In duration and demarcation, it does not exceed these three stages. Because the name maturation also applies to the first stage, the treatise states "because it is mostly of a nature of maturation"; it does not use the first [name] because it is too narrow, and does not use the last because it is too broad. Why does broadness or narrowness matter? It is precluded and not stated because the intention here is to speak of consciousness at the stage of perfuming. If it were stated broadly, the Buddha has no perfuming, so speaking of it would be useless; if it were stated narrowly, from the eighth ground onward there is still perfuming, so it would be insufficient. Furthermore, it speaks only of the stage of false imagination on the causal level and does not speak of the Buddha; hence it states "maturation-consciousness," being mostly of the nature of maturation, whereby both broadness and narrowness are accommodated. Furthermore, dividing it into five stages: first, the stage of pṛthagjanas; second, the stage of practitioners with training of the two vehicles; third, the stage of practitioners beyond training of the two vehicles; fourth, the stage of bodhisattvas of the ten grounds; fifth, the stage of the Tathāgatas. Because the single name maturation applies across the first four stages, it says "mostly of a nature of maturation" and does not state the other names; moreover, among thirteen stages, it applies to twelve. Furthermore, the seven grounds are as explained in the *Cheng weishi lun shuyao*.