成唯識論述記 4.309

4.309

述曰：下文有三：一、具義多少；二、遮餘非；三、歸本識；此即初也，四義具故方名趣生：一、要實有，謂要有體。假法非趣生，趣生實有故，即業所感是實有故；二、要恒續。謂無間斷法方趣生體，生此趣此生中，一期時須恒故；若有間斷便非趣生故；三、要周遍。謂通三界九地，不可此趣生唯在一處界，不在餘處界，以趣生通三界諸地故。若是有漏有情皆趣生攝，若不遍者即非趣生故；四、要無雜。謂生此趣生，方起此法，名此趣生，若生此趣生可起餘趣生法，則非趣生，應成多趣多生故；具此四義是正是實趣生之體。此言正實，簡能趣法及中有等皆名趣生。諸經論中言煩惱等是趣生者，是假趣生，相似趣生，非是正實趣生之體，今言正實意在於此。

The Commentary states: The following text has three parts: 1. how many meanings are possessed; 2. excluding other non-[destinies]; 3. reverting to the fundamental consciousness. This is the first part: only when four characteristics are complete is it called a destiny or a mode of birth: 1. It must be substantially existent, meaning it must have an entity. Conventional dharmas are not destinies or modes of birth, because destinies and modes of birth are substantially existent, that is, karmically induced entities are substantially existent; 2. It must be constantly continuous. That is, only an uninterrupted dharma is the entity of a destiny or mode of birth; born in this destiny and this mode of birth, throughout a single lifetime it must be constant; if there were interruption, it would not be a destiny or mode of birth; 3. It must be pervasive. That is, it applies throughout the three realms and nine levels; it cannot be that this destiny or mode of birth exists only in one place or realm and not in other places or realms, because destinies and modes of birth pervade all levels of the three realms. If it is a defiled sentient being, it is subsumed under destinies and modes of birth; if it were not pervasive, it would not be a destiny or mode of birth; 4. It must be unmixed. That is, only when born into this destiny and mode of birth does one give rise to this dharma, which is named after this destiny and mode of birth; if upon being born into this destiny and mode of birth one could give rise to dharmas of other destinies and modes of birth, it would not be a destiny or mode of birth, for it would result in having multiple destinies and multiple modes of birth. Endowed with these four characteristics, it is the primary and real entity of destinies and modes of birth. Saying 'primary and real' excludes that which leads to a destiny and the intermediate existence (antarābhava), both of which are also called destinies and modes of birth. When various sūtras and treatises say that defilements and so forth are destinies and modes of birth, these are metaphorical destinies and modes of birth, similar destinies and modes of birth, not the primary and real entity of destinies and modes of birth; this is the intention of saying 'primary and real' here.