瑜伽論記 14.166

14.166

下正明識住之體。若諸異生未得厭離，對治喜愛者，未修喜愛對治也，由所潤識能取能滿當來內身者，賴耶識中有業種子，由愛潤故圓滿取當來一識，住內下報也。由此展轉等者，煩惱發業，業復得報，報復起惑，惑還發業，業就牽報，故云展轉生死無窮。餘住因緣，如前應知者，如向所辨起及隨眠等。

Below, it directly explains the essence of the stations of consciousness. Regarding "if ordinary persons have not yet attained disgust and detachment, the antidote to craving and delight": this means they have not cultivated the antidote to craving and delight. Regarding "because the consciousness that has been moistened is capable of appropriating and completing the future internal body": within the ālayavijñāna there are karmic seeds, and because they are moistened by craving, they fully take up a future consciousness to abide in the internal, lower retribution. Regarding "due to this, in rolling succession, etc.": afflictions initiate karma; karma in turn obtains retribution; retribution in turn gives rise to delusions; delusions once again initiate karma; karma then pulls along retribution. Hence it says "in rolling succession, saṃsāra is endless." Regarding "the remaining causes and conditions of abiding should be understood as previously explained": this refers to the arising [of afflictions], latent dispositions, and so on, as just analyzed above.