成唯識論述記 5.975

5.975

述曰：下會六十六。有憂苦者，第一解，亦隨轉。謂大眾部等諸識並生苦、憂相續，隨彼部也。或依上座部，彼計由異熟果而生故。此中言異熟，無間也。即是無性第二，上座九心隨彼說也。《大論》第五尋、伺憂俱者，依經部師門，謂經部尋、伺唯在意識，然地獄中意唯憂受故，亦隨轉門。或依彌沙塞部，彼亦有異熟意識生故。問：彼六十六說諸趣中，何故不隨他語，唯地獄等耳也？故今應解。

The Commentary states: Below is the harmonization with chapter sixty-six. Concerning the possession of sorrow and pain, the first explanation is that it also accords with accommodation. That is, schools such as the Mahāsāṃghika hold that the various consciousnesses arise simultaneously and pain and sorrow are continuous; this conforms to that school. Or it is based on the Sthavira school, which posits that they arise through maturation results. The mention of maturation here refers to Avīci. That is, it conforms to the explanation of the nine minds of the Sthaviras in Asvabhāva's second [chapter]. When the Great Treatise (Yogācārabhūmi), chapter five, says that vitarka and vicāra are associated with sorrow, it is based on the Sautrāntika approach, for the Sautrāntikas hold that vitarka and vicāra exist only in the mental consciousness, yet in hell the mind has only sorrow feeling; thus it is also an accommodative teaching. Or it is based on the Mahīśāsaka school, for they also hold that a maturation mental consciousness arises. Question: When chapter sixty-six speaks of the various destinies, why does it not conform to other traditions' assertions elsewhere, but only for hell and so on? Therefore, this must now be explained.