瑜伽論記 10.75

10.75

自下第二辨已作未作得失之相，於中先解後結，知已令業智力種姓漸得增長，景云：因受與之義，先明四緣受與，因緣生果果起，現在種子望果生相時得名受與，滅相過去無法不名辨受與，答名言種子自類相生，前念滅時有牽引果能名受，後念種起住生相時，前種子而得名共，等無間緣受與亦爾，所緣緣者，若緣現境心心所生時，境界作業同時受與，若緣過未龜毛兔角無法之時，相分當心顯現相分生見分亦名受與，增上緣者，亦據現在生果名為受與，基云：言謂諸有情自所作業至終無失壞者，此通明有分熏習等義，亦無不作至或異果熟者，此結有取，泰云：此起隔對也，亦無不作業而有果熟，或後異作惡等因而有異香等異熟也，景後加解，無有彼人異作此人異熟，答初問竟。

Next below is the second part, distinguishing the characteristics of gain and loss regarding what has been done and what has not been done. Herein, it first explains and then concludes: knowing this causes the gotra of the power of karmic knowledge gradually to increase. Jing says: Regarding the meaning of receiving and giving of causes, it first clarifies the receiving and giving of the four conditions (pratyaya). When the direct cause (hetupratyaya) produces a fruit and the fruit arises, the present seed, viewed in relation to the arising characteristic of the fruit, is called receiving and giving; the extinguished characteristic, being past and non-existent, is not called receiving and giving. In reply: nominal seeds mutually produce their own kind; when the preceding thought-moment ceases, it has the capacity to pull forth the fruit, which is called 'receiving'; when the subsequent thought-moment's seed arises and abides in the phase of arising, the preceding seed is then able to be called 'giving'; the same applies to the receiving and giving of the immediately preceding condition (samanantarapratyaya). As for the object-condition (ālambanapratyaya), when mind and mental factors arise observing a present object, the sensory field and the activity occur at the same time, receiving and giving; when observing non-existent dharmas such as past, future, a turtle's hair, or a hare's horns, the objective aspect (nimittabhāga) appears corresponding to the mind, and the objective aspect generating the cognitive aspect (darśanabhāga) is also called receiving and giving. The dominant condition (adhipatipratyaya) is likewise designated as receiving and giving based on the present production of fruit. Ji says: Regarding the phrase "namely, the karma performed by sentient beings themselves... to the end without loss or destruction," this broadly explains the meaning of the perfume of the constituents of existence, and so on. "Nor is there non-action... or ripening of a disparate fruit": this concludes with clinging to existence. Tai says: This sets up a contrast; nor is there ripening of fruit without the performance of karma, or later, through the disparate performance of evil causes and the like, the ripening of disparate fragrance and the like. Jing later adds an explanation: there is no case where that person acts differently and this person experiences the ripening. The answer to the first question is finished.