瑜伽論記 1.320

1.320

辨中有中二十二門。一、明中有因緣，由我愛無間已生故者，牒前將死起於我愛，雖次潤生愛滅，起正死心，今現舉初，故略而不說。無始樂著戲論因已熏習者，即是名言種子，望生中有是親因緣。淨不淨業因已熏習故者，有分熏習，望生中有為增上緣，故顯揚云：無始熏習為因，善惡業為緣。彼所依體者，中有賴耶與同時蘊為所緣體故。由二種因增上力故者，牒前我愛及淨不淨業名增上力。從自種子即於是處中有異熟無間得生者，從名言熏習自種子，即於死有滅處中有生，如種滅處即有芽生。

In discerning the intermediate existence there are twenty-two topics. First, explaining the causes and conditions of the intermediate existence: 'Because self-love has arisen without interval' repeats the prior point that when about to die, self-love arises; although next the love that moistens birth ceases and the mind of actual dying arises, it now brings up the beginning, and so is brief and does not mention it. 'Because the causes of delighting in attachment to proliferation (prapañca) from beginningless time have already been perfumed' refers to the nominal seeds (nāmasaṃjñā-bīja), which are the direct cause-and-condition (hetupratyaya) with respect to producing the intermediate existence. 'Because the causes of pure and impure karma have already been perfumed' refers to the perfuming of the factors of existence (bhavāṅga-vāsanā), which serves as the predominant condition (adhipatipratyaya) with respect to producing the intermediate existence; hence the Prakaraṇārya-śāstra says: 'Beginningless perfuming is the cause, and good and evil karma are the conditions.' 'Their supporting entity' means that the ālayavijñāna of the intermediate existence, together with the simultaneous aggregates, forms the objective-support entity. 'Due to the predominant power of the two kinds of causes' repeats the earlier self-love and pure and impure karma, calling them predominant power. 'From its own seed, precisely in that place, the intermediate existence ripening (vipāka) is produced without interval' means that from the nominal perfuming of its own seed, right at the place where the death-existence ceases, the intermediate existence is produced, just as where a seed ceases, a sprout is produced.