成唯識論述記 2.750

2.750

述曰：此簡他宗，顯離本識無別真異熟，謂若離此第八異熟識有別命根及眾同分等。「等」者，等取或執別有窮生死蘊等，恒時不斷，相續生滅，殊勝真實異熟果體，不可得也。即破薩婆多命根、眾同分是真異熟。破化地部等離此別有窮生死蘊。大眾部別有根本識。上座部分別論者，別有「有分識」等為勝異熟果，不可得也，返顯不離本識，恒時、相續勝異熟果可得之義。恒時之言，已顯相續；相續之言，更何所顯？恒時簡間斷；相續簡常，故無失也。勝異熟者，顯真異熟，異熟生法非真異熟故。破命根、同分如前卷末解。然有量云：離我第八識汝命根、同分，能執持身真異熟果定不可得；非第八識故；如外色等。然彼本計六種轉識能執持身，今此亦簡謂真異熟，彼非真異熟，不極成故。破離第八有窮生死蘊等亦不成者，如下第三卷中廣解。成第八識能執持身者，如下十證。《攝論》第三末等，皆當解釋。

The Commentary states: This eliminates other schools, revealing that apart from the fundamental consciousness there is no other true vipāka. It means that if, apart from this eighth vipāka-consciousness, there were a distinct life-faculty, group-homogeneity (nikāya-sabhāga), and so forth—'and so forth' includes the assertion of a distinct aggregate that exhausts saṃsāra, and so on—a superior, real entity of vipāka result that is uninterrupted throughout time and continuously arises and ceases cannot be found. This refutes the Sarvāstivādin view that the life-faculty and group-homogeneity are true vipāka. It refutes the Mahīśāsaka and others who claim that apart from this there is a distinct aggregate that exhausts saṃsāra. The Mahāsāṃghikas claim there is a distinct basic consciousness (mūlavijñāna). The Theravāda Vibhajyavādins claim there is a distinct life-continuum consciousness (bhavaṅgavijñāna) and so forth as the superior vipāka result; these cannot be found. Conversely, it reveals the sense in which the superior vipāka result that is constant throughout time and continuous cannot be found apart from the fundamental consciousness. The phrase 'throughout time' already reveals continuity; what further does the phrase 'continuously' reveal? 'Throughout time' eliminates interruptions; 'continuously' eliminates permanence; hence there is no fault. 'Superior vipāka' reveals the true vipāka, because things that are vipāka-born are not true vipāka. The refutation of the life-faculty and homogeneity was explained at the end of the previous fascicle. However, there is a syllogism: 'Apart from our eighth consciousness, your life-faculty and homogeneity, as the true vipāka result capable of sustaining the body, are definitely impossible to find; because they are not the eighth consciousness; like external forms and so forth.' Now, their original doctrine posited that the six transforming consciousnesses are able to sustain the body; here this is also eliminated by speaking of the true vipāka, because those are not true vipāka, not being established by both parties. That positing an aggregate that exhausts saṃsāra and so on apart from the eighth consciousness is also unestablished will be explained in detail in the third fascicle below. Establishing that the eighth consciousness is able to sustain the body will be explained below in the ten proofs, at the end of the third chapter of the Mahāyānasaṃgraha, and so forth.