成唯識論述記 5.557

5.557

述曰：釋第四句，住無學位，此意相應諸煩惱等，非唯現無，亦無過、未。現在理無，不俱起故，種已斷故。然薩婆多等計，惑雖斷於過、未世仍有體在，去來世有故。今舉共許，則云「非唯現無」，偏破彼宗故。云：亦無過、未，過未、無體故。頌中唯言去、來無，不言現在無，為極成故。此經大小共信，十八部共許，諸部解別。上座部等計，即染第六識惑許並生；別有細心是第六意恒現行故；如受生心等。大眾、經部等解，如常施食受樂，非謂一切時有名恒。薩婆多等非四惑同時俱，此即前後有俱，常施食等。今大乘云：即是我第七識，此中至教諸論所無。

The Commentary states: Explaining the fourth line: when abiding in the stage of an aśaikṣa, the afflictions associated with this manas are not only non-existent in the present, but also have no past or future. In the present they are logically non-existent, because they do not arise together [with liberation] and their seeds have already been severed. However, the Sarvāstivādins and others posit that although afflictions are severed, their substances still exist in the past and future periods, because past and future periods exist. Here, putting forward what is mutually accepted, it says "not only non-existent in the present," specifically refuting their school, and hence states: "they also have no past or future, because the past and future lack intrinsic nature." The verse mentions only the non-existence of past and future, and does not mention non-existence in the present, because [its present non-existence] is universally acknowledged. This sūtra is mutually trusted by Mahāyāna and Hīnayāna and accepted by all eighteen schools, though the schools explain it differently. The Sthaviras and others posit that it is precisely the afflictions of the defiled sixth consciousness that are admitted to arise together; there is a distinct subtle citta which is the sixth manas, constantly occurring actively, like the citta at conception, etc. The Mahāsāṃghikas, Sautrāntikas, and others explain it as being like one who "constantly distributes food and enjoys happiness," meaning not that it exists at all times, yet it is called "constant." The Sarvāstivādins and others hold that the four afflictions do not occur simultaneously; here they occur consecutively and simultaneously, like constantly giving food, etc. Now the Mahāyāna says: this is precisely our seventh consciousness; this supreme teaching is absent in the other treatises.