成唯識論述記 2.728

2.728

述曰：釋生何果，言異熟果。及釋異熟，因是善、惡果無記故。別從總稱二種，俱名為異熟果，即由如前所說理故。其第七識非異熟，種之所引生，因位唯染，果無漏故。問：六識報者，非直異熟，名異熟生者，善等三性法應名異熟生，並從真實異熟起故。答曰：不然。《對法》第五說，若法是異熟，從異熟起者名異熟生，善等唯從彼起，不是異熟故，不名異熟生。若爾，即真異熟從自前念及種起故，應名異熟生，合具二義故。答曰：可然。如《瑜伽》六十三、有心地，廣說如彼，今應義釋。若法異熟從異熟起，無間斷遍者，名為異熟，名異熟生。若法異熟從異熟起，有間不遍者，名異熟生，不名異熟。若法非異熟，有間不遍，雖從異熟起，不名異熟，不名異熟生。若法有漏依異熟者，可名異熟生，不名異熟。有漏種子皆名異熟生，由是無漏種子不名異熟生，非有漏，不同性故。若法有為依異熟有，不名異熟，名異熟生。因中無漏，並名異熟生。故五十七云：二十二根一切皆有異熟種子，由是佛果諸無漏法，非異熟生。若法緣合與本性別變異，而熟果始能生，名異熟生。即一切有為皆異熟生，故具知根名異熟生。佛果無漏諸有為法，皆名異熟生。今五義中取第一義，唯第八識，不取於餘。

The Commentary states: This explains what fruit is produced, stating that it is the maturation fruit. It also explains "maturation": because the cause is wholesome or unwholesome, while the fruit is indeterminate. The particular takes its name from the general, and both are called maturation fruit precisely by virtue of the reason stated before. The seventh consciousness is not maturation and is not led and produced by [maturation] seeds, because in the causal stage it is only defiled, and at the fruit [stage] it is uncontaminated. Question: If the retribution of the six consciousnesses is not directly maturation and is called "maturation-born," then dharmas of the three natures—wholesome and so forth—ought to be called maturation-born, since they all arise from true maturation. Answer: That is not so. The fifth fascicle of the Abhidharma[-samuccaya-vyākhyā] states: if a dharma is maturation and arises from maturation, it is called "maturation-born." Wholesome and other dharmas merely arise from it but are not maturation; therefore, they are not called maturation-born. If so, then true maturation, because it arises from its own preceding moment and seeds, ought to be called maturation-born, since it would combine both meanings. Answer: That may be granted. It is just as explained extensively in the sixty-third fascicle and the section on the Stage with Mentation in the Yogācārabhūmi; here it should be explained by way of principles. If a dharma is maturation, arises from maturation, and is uninterrupted and pervasive, it is called maturation and is called maturation-born. If a dharma is maturation, arises from maturation, and is intermittent and non-pervasive, it is called maturation-born and is not called maturation. If a dharma is not maturation, is intermittent and non-pervasive, though it arises from maturation, it is not called maturation and is not called maturation-born. If a dharma is contaminated and relies on maturation, it may be called maturation-born and not maturation. Contaminated seeds are all called maturation-born; for this reason, uncontaminated seeds are not called maturation-born, because they are not contaminated and not of the same nature. If a dharma is conditioned and exists relying on maturation, it is not called maturation and is called maturation-born; uncontaminated dharmas in the causal stage are all called maturation-born. Therefore, the fifty-seventh [fascicle] states: all twenty-two faculties possess maturation seeds; for this reason, the uncontaminated dharmas of the Buddha-fruit are not maturation-born. If, through the convergence of conditions, a dharma becomes different from its original nature, matures through change, and only then is the fruit able to be produced, it is called maturation-born. In that case, all conditioned things are maturation-born; therefore, the faculty of one who possesses complete knowledge is called maturation-born, and all uncontaminated conditioned dharmas of the Buddha-fruit are called maturation-born. Now, among these five meanings, the first meaning is adopted—only the eighth consciousness—and the rest are not taken.