成唯識論述記 2.754

2.754

述曰：此釋妨難。此識果相雖多位者，如前三位，或復五位，故言多位。言多種者，即五果中，有義具四果，除離繫果，此可具有，謂前望後為等流果，同時心所望此心王，名士用果。種子生時亦名士用，故論下言：「如俱有因得士用故。」亦名增上果、異熟果，可知。有義具三：除士用果，五蘊假者所得名士夫果。由此本識具三、四果故言多種，此識果相雖多位、多種，以異熟之名，一、寬；二、不共，故偏說之。三位通二位；五位通四位，故說言寬有餘三果，可通餘法；唯異熟果不通餘法，故言不共，此諍真異熟故偏說之。此明有漏第八心品，除相分外取餘三分，并自種子，為果相體。餘相分及餘種，非真業果，以不恒相續故。或此唯說現為果相，種相隱故。據實而言，現、種俱通果、因二相，然種果狹，唯業果故；因相亦通一切種子，然今此文，三相皆唯取現行識。

The Commentary states: This resolves the objection. Although the result-characteristic of this consciousness comprises many stages, as mentioned earlier there are three stages, or again five stages; hence it says 'many stages'. As for 'many kinds', among the five results, one position holds that it possesses four results, excluding the result of disconnection (visaṃyoga-phala), which it may possess: that is, the preceding viewed in relation to the succeeding is the natural outflow result (niṣyanda-phala); the simultaneous mental factors viewed in relation to this cittarāja are called the virile result (puruṣakāra-phala). When seeds arise, they are also called virile, as the treatise states below: 'Because, like the coexistent cause (sahabhū-hetu), it obtains the virile [result].' It is also called the sovereign result (adhipati-phala) and vipāka result, which can be understood. Another position holds that it possesses three, excluding the virile result, taking what is obtained by the conceptual person of the five aggregates as the puruṣakāra-phala. Because this fundamental consciousness possesses three or four results, it says 'many kinds'. Although the result-characteristic of this consciousness comprises many stages and many kinds, because the name vipāka is, first, broad, and second, non-common, it is specifically stated. Among the three stages, it extends to two stages; among the five stages, it extends to four stages; hence it is called broad. The remaining three results can extend to other phenomena; only the vipāka result does not extend to other phenomena, hence it is called non-common. Because this debates true vipāka, it is specifically stated. This clarifies that in the sāsrava eighth mental complex, excluding the nimittabhāga, taking the remaining three divisions together with its own seeds constitutes the substance of the result-characteristic. The remaining nimittabhāga and the other seeds are not true karmic results, because they are not constantly continuous. Or, this speaks only of the actualized [consciousness] as the result-characteristic, because the seed-characteristic is concealed. Speaking in accordance with reality, both actualization and seeds extend to both result- and cause-characteristics; however, the seed as result is narrower, being only a karmic result; the cause-characteristic also extends to all seeds. Yet here in this text, all three characteristics are taken solely as the actualized consciousness.