成唯識論述記 3.788

3.788

述曰：前來八段十義解本頌訖，此下第二總料簡之。此識因果三乘而論，總有二位，一有漏位，即十地菩薩、二乘無學已前諸位，唯無記性，異熟所攝。雖無學等已斷諸業，先業招故，舊業勢分亦名異熟。唯與觸等五數相應。但緣前說執受根身、種子、處境，處謂處所。此有三門，謂性、俱、境。前十門中與佛不同，此中分別同者不論，謂自相、果相及捨三門，次前已說。有言有漏位，即顯前二及後一門，其因相一切種、不可知了、捨俱恒轉，通因果故，此中不說。唯性、俱、境因果不同，故今分別。然受相應恐濫因位，故無漏位標舉簡之，欲顯一類無改易故。

The Commentary states: The preceding eight sections explaining the root verses through ten meanings are finished; below this is the second part, a general appraisal of them. Discussing this consciousness in cause and effect across the three vehicles, there are two stages in all: First, the sāsrava stage, namely all the stages prior to the tenth-bhūmi bodhisattvas and the aśaikṣas of the two vehicles; it is exclusively of the indeterminate nature and subsumed under vipāka. Although the aśaikṣas and so on have already severed karmas, because it was summoned by previous karmas, the momentum of former karmas is also called vipāka. It is associated only with the five mental factors of contact and so on. It only takes as objects the previously explained grasped physical organs, seeds, and the object of place; "place" means location. Here there are three gates, namely nature, association, and object. Among the previous ten gates, these differ from the Buddha's; those that are the same are distinguished here without being restated, namely the three gates of self-characteristic, resultant characteristic, and relinquishment, which were explained just before. By speaking of the sāsrava stage, the former two and the latter one gate are revealed; its causal characteristic of having all seeds, its imperceptible cognition, and its being associated with equanimity and turning perpetually common to cause and effect, are not stated here. Only nature, association, and object differ between cause and effect, and thus they are distinguished now. However, for fear that association with sensation might be conflated with the causal stage, it is highlighted and distinguished in the anāsrava stage, desiring to show that it is of one category without alteration.