瑜伽論記 17.82

17.82

前中，補闕云：汎說結生自有兩時。一、潤中有；二、潤生有。潤中有生，即在死前明了位中，未離欲人先起當地一切煩惱，皆助潤生，次唯起愛，是正潤生。故經云：唯愛能令諸有相續，下文及對法並云：九種命終心自體愛潤生，若未離欲將死位中現自體愛，即四愛，初愛名自體愛，以將死時多遍自體起此愛時，潤異趣業牽中有起。若已離欲當生上地，起上地愛則四愛中後有之愛，求後有亦自體愛，二潤生有，即在中有末心起愛。爾時若如前文起愛，謂將受用，若男於母起愛，即四愛中喜貪行愛，此潤同起已熟之業生有，令續諸趣中有性復不定，然捨前起後後起中有，望彼生有終定趣向，若其未至中有末心已前，具起當地一切煩惱，皆助潤生。

Concerning the former, the Buque says: Generally speaking, rebirth-linking naturally has two times: first, moistening intermediate existence; second, moistening birth existence. As for moistening intermediate existence to be born, that occurs during the lucid state prior to death: for one who has not attained dispassion, all defilements of the given stage first arise, all assisting in moistening rebirth; next, only craving arises, which is the direct moistening of rebirth. Thus the sūtra says: 'Craving alone is able to cause the various existences to continue.' The later text and the Abhidharma both say: 'Nine kinds of death-minds moisten rebirth through craving for one's own embodiment.' If one has not attained dispassion, in the state approaching death, craving for one's own embodiment manifests; this is the first of the four cravings, named 'craving for one's own embodiment.' Because when approaching death one extensively and pervasively gives rise to this craving toward one's own embodiment, it moistens the karma of different destinies and pulls forth the intermediate existence. If one has already attained dispassion and is to be born in a higher stage, giving rise to craving for the higher stage is the craving for future existence among the four cravings; seeking future existence is also craving for one's own embodiment. Second, moistening birth existence occurs at the final mind of the intermediate existence when craving arises. At that time, if craving arises as in the previous text—that is, about to enjoy—if male, giving rise to craving toward the mother, this is the craving accompanied by delight and passion among the four cravings. This moistens the already matured karma arising along with it, [bringing about] birth existence and causing continuation in the various destinies. The nature of intermediate existence is also unfixed; however, relinquishing the prior and giving rise to the subsequent, the subsequently arisen intermediate existence is ultimately fixed in heading toward that birth existence. If one has not yet reached the final mind of the intermediate existence, prior to that, fully giving rise to all defilements of the given stage all assist in moistening rebirth.