瑜伽論記 23.324

23.324

下次第答。答初問中，景師云：謂彼如是於中際生者，領受先業所得二果：一、領受內異熟果者，內六根也，二者、領受境界所出受增上果者，外境所生三受果也，此牒中際二果從前際業生。彼由聽聞不正法故乃至後有生苦者，此迷於現果來果故起愚癡。由此前際至增長諸行者，牒前迷現內異熟愚名際無明，牒前不能如實了知當來後有生苦名後際無明，由此二愚發業名增長行。言由此新業，熏變識故，於現法中隨業而行者，行起熏識引識支種，乃至當知此識於現法中。但是因性，攝受當生諸識果者，行支所引識種但因非果。約就一切相續為名說六識身者，若初受生唯是意識故就相續有六識身。又即此識乃至復為當來後有諸受種子隨逐者，五支種子前能引後後隨於前。當知是名乃至諸自體故者，重結所明。如是由先異熟果愚，引後有已者，結前七支由無明引。復由第二至發生貪愛等者，明愛取有三種生因，由外境界受發生貪愛，愛增名取，愛取潤前行支，乃識等種轉名為有，是當來生因所攝。上來所明是中際十因。

Below, it answers in order. In answering the first question, Master Jing states: 'Where it says "such a one, having arisen in the intermediate period," it means experiencing the two fruits obtained from past karma: first, experiencing the fruit of internal maturation, which refers to the internal six faculties; second, experiencing the fruit of dominance that is produced from sensory objects, which refers to the fruit of the three kinds of feeling generated by external objects. This cites the two fruits of the intermediate period arising from the karma of the anterior period. From "because of hearing improper dharma" up to "the suffering of birth in future existence," this refers to giving rise to delusion due to being confused about present fruits and future fruits. From "due to this, the anterior period" up to "increasing conditioned factors," it cites the delusion regarding the present internal maturation as the ignorance of the anterior period, and cites the failure to know truly the suffering of birth in future existence as the ignorance of the posterior period; karmas initiated due to these two delusions are called increasing conditioned factors. Regarding "due to this new karma perfuming and transforming consciousness, in the present life it acts in accordance with karma," the conditioned factors arise and perfume consciousness, drawing out the seed of the consciousness limb. Up to "one should know that this consciousness in the present life is merely a causal nature that gathers together the various consciousness-fruits to be born," the consciousness seed drawn out by the conditioned factors limb is only a cause and not a fruit. Stating the six groups of consciousness in terms of all continuums means that, although the initial taking of birth is only the mental consciousness, in terms of the continuum there are six groups of consciousness. Furthermore, from "this very consciousness" up to "is further accompanied by the seeds of all future feelings in subsequent existence," among the seeds of the five limbs, the preceding can induce the succeeding, and the succeeding follows the preceding. From "one should know that this is named" up to "the various individual entities," it summarizes what has been explained. From "having thus drawn out subsequent existence through delusion regarding the prior fruit of maturation," it concludes that the preceding seven limbs are drawn out by ignorance. Furthermore, from "further, due to the second" up to "giving rise to craving and grasping and so forth," it clarifies the three generating causes: craving, grasping, and existence. From feelings toward external objects, craving arises; the increase of craving is named grasping; craving and grasping moisturize the preceding conditioned factors limb, and the seeds of consciousness and so forth turn into what is called existence, which is subsumed under the causes of future birth. What has been explained above are the ten causes of the intermediate period.'