成唯識論演祕 3.724

3.724

答：取有三義。一云取者因義，即當生果五蘊之因，由今第八持當果因，方有結生當果相續，故說第八名為執取，結生相續即取之執，名為執取。二云由種子故。現行第八受一期生名為執取，故世親《攝論》第一云：由阿賴耶識中一期自體熏習位故，彼體起故說名彼生，受彼生故名取彼生。三云取謂能取，由今現八執彼當生因果等種故，故有結生當相續義，執即是取，名為執取。故《攝論》云：「又於相續正結生時，取彼生故執受自體，是故此識名阿陀那。」世親所釋如第二引。經是一文，義意通二，第二、三釋，俱以為證，證意可悉。言結生時而有四釋，一云結生是潤生也。若生無色命終之位名為結生，若生欲、色中有末心名為結生。故《攝論》云：依中有位起染意識結生相續。又云：中有沒心名結生心。二云正受生時，名為結生。故《瑜伽》第一云：「於此時中說識已住結生相續，即此名為羯邏藍位。」三云合前二義名結生也，𨷂一不可。四即命終心及中有末心俱名結生，皆能潤故，中有之心如《攝論》說。又《瑜伽論》六十六云：「若結生相續無間之心亦是異熟。」

Answer: 'Appropriation' has three meanings. The first says: appropriation has the meaning of cause, namely the cause of the future five aggregates of result; because the present eighth [consciousness] holds the cause of the future result, there is then the linking of rebirth and the continuity of the future result; therefore, the eighth consciousness is said to 'appropriate', and 'continuity of linking rebirth' is the holding of appropriation, termed 'appropriation'. The second says: due to seeds, the actively manifesting eighth consciousness receives a single lifetime of birth, which is termed 'appropriation'. Thus Vasubandhu's Mahāyānasaṃgraha, fascicle 1, says: 'Because of the stage of habituation of a single lifetime's self-substance within the ālayavijñāna, when that substance arises it is spoken of as that birth; receiving that birth is called taking that birth.' The third says: 'appropriation' refers to that which takes; because the present actively manifesting eighth consciousness holds the seeds of cause, effect, and so on of that future birth, there is the meaning of linking rebirth and future continuity; 'holding' is itself 'taking', termed 'appropriation'. Thus the Mahāyānasaṃgraha says: 'Furthermore, at the time of linking rebirth in the continuity, because it takes that birth it appropriates its own substance; therefore this consciousness is called ādāna.' Vasubandhu's explanation is as quoted in the second. The sūtra is a single text, but its intended meaning applies to both; both the second and third explanations are taken as proof, and the intention of the proof can be understood. As for the time of linking rebirth, there are four explanations. The first says: linking rebirth is the moistening of rebirth. If one is born in the formless realm, the state of the moment of death is called linking rebirth; if one is born in the desire or form realms, the final mind of the intermediate state (antarābhava) is called linking rebirth. Thus the Mahāyānasaṃgraha says: 'Based on the stage of the intermediate state, defiled mental consciousness arises and links rebirth in continuity.' It also says: 'The mind dying in the intermediate state is called the mind that links rebirth.' The second says: the exact moment of receiving birth is called linking rebirth. Thus Yogācārabhūmi, fascicle 1, says: 'At this time, consciousness is said to have already settled and linked rebirth in continuity; this is called the stage of the kalala.' The third says: combining the previous two meanings is called linking rebirth; lacking either one is unacceptable. The fourth is that the mind of death and the final mind of the intermediate state are both called linking rebirth, because both are capable of moistening; the mind of the intermediate state is as stated in the Mahāyānasaṃgraha. Furthermore, Yogācārabhūmi, fascicle 66, says: 'The mind immediately following the linking of rebirth in continuity is also a maturation.'