成唯識論述記 5.925

5.925

述曰：六十六等論有此文，且舉重者；意尚名憂，例餘輕文。彼約五趣辨是異熟，非異熟文。異熟無間，謂初生心，是第八識。苦憂相續，次此後生。彼意唯苦，何故言憂？此師意說，五十七言地獄成八根，定約六識作論。依客受說，五十一等說六識中受，名為客受，謂五色根、意、命或憂，定成就故，餘皆間斷。或復取苦，或一形，或二形說，如下自知。若餘三不成現，即喜、樂、捨，此約六識。爾時，必無捨受起故。

The Commentary states: Treatises such as Fascicle Sixty-Six have this text; it temporarily cites the severe case; since the mind is still called sorrow [there], by analogy other lighter texts follow. That [text] analyzes what is vipāka and what is not vipāka with respect to the five destinies. 'Immediately following vipāka' refers to the mind at the initial moment of rebirth, which is the eighth consciousness. 'Pain and sorrow continue in succession' means that they arise immediately after this. Since the mind there is purely pain, why does it speak of sorrow? This master's intention states: When Fascicle Fifty-Seven says that beings in hell possess eight faculties, it definitely frames the treatise in terms of the six consciousnesses. It is stated in terms of adventitious sensations; texts such as Fascicle Fifty-One state that sensations in the six consciousnesses are called adventitious sensations, meaning that the five physical faculties, mind, life-faculty, or sorrow are definitely possessed, while the rest are intermittent. Or it also includes pain, or states one gender faculty or two gender faculties, as will be understood below. If the remaining three are not actualized, they are joy, pleasure, and equanimity; this is framed in terms of the six consciousnesses. At that time, the sensation of equanimity certainly does not arise.