成唯識論述記 4.158

4.158

述曰：四名如論，是貪總別三世境故。無性云：愛是總句，餘三現在、過去、未來如其次第三世別說。此性恒時極希願故，由樂、欣、喜，是故總名阿賴耶也。世親一解同前，第二更解謂於現在愛，於過去樂。由先樂故復於今世欣，欣故於未來喜。今但總言是貪，總別三世境故，非但有前解亦無有後釋。四體即貪，無性解言：是貪三世總別之境，如前解取。世親後說是貪三世境，是故不取總別之言。

The Commentary states: The four names are as in the treatise; they are greed toward general and distinct objects of the three time periods. Asvabhāva says: attachment (*ālaya*) is the general phrase, and the other three—delighting in (*āratā*), relishing (*samuditā*), and rejoicing in (*muditā*)—are explained distinctly in sequence across the present, past, and future, the three times. Because its nature is to intensely yearn at all times, on account of delighting, relishing, and rejoicing, it is therefore generally called ālaya. One explanation by Vasubandhu is identical to the former; a second explanation further explains that it is attachment toward the present, and delighting toward the past. Due to prior delighting, one further relishes in the present life, and because of relishing, one rejoices in the future. Now it is only generally stated that it is greed, because it pertains to the general and distinct objects of the three times; thus it not only contains the former explanation, but also does not lack the latter interpretation. The four essences are precisely greed. Asvabhāva explains: they are greed toward the general and distinct objects of the three times, as adopted in the former explanation. Vasubandhu's latter statement is that it is greed toward the objects of the three times, and therefore does not adopt the phrasing of general and distinct.