瑜伽論記 23.325

23.325

下明由此中際十因牽後際二果，謂此有無間，既命終已至受為最勝後者，現在命終來識初起名生名色等四，次為老死。如是五果或漸、或頓者，三生受生諸根漸起，化生受報諸根頓具。如是應知乃至次第現前者，結由三因來報續起。當知此中，或有處所，生處現前，或有處所，種子隨逐者，於中際身遍起九地無明行等，前七種因於彼九地所造七因不可頓受墮一地報故。言或有處所，生起現前，餘之八地七因未熟故；或有處所，種子隨逐，後愛等三因不得諸地皆起，要據前七因熟處方起此三。

Below, it clarifies that due to these ten causes of the intermediate period, the two fruits of the posterior period are pulled forth: from 'immediately upon this existence, having already ended life' up to 'feeling is the most prominent last,' the initial arising of the future consciousness upon dying in the present is named birth, and the four limbs from name-and-form onward are sequentially old age and death. Regarding 'such five fruits are either gradual or sudden,' in taking birth through the three modes of birth, the faculties arise gradually, whereas in receiving retribution through apparitional birth, the faculties are complete all at once. From 'thus it should be known' up to 'manifesting in sequence,' it concludes that the subsequent retribution continues to arise due to the three causes. Regarding 'one should know that herein, in some places the place of birth manifests, while in other places seeds follow,' in the body of the intermediate period, one universally gives rise to ignorance, conditioned factors, and so forth of the nine grounds; the seven kinds of causes created in those nine grounds cannot be experienced all at once as retribution in a single ground. Therefore, it says that in some places they arise and manifest, because the seven causes of the other eight grounds have not yet matured; and in some places seeds follow, because the three subsequent causes—craving and so forth—cannot arise in all grounds, but must arise only where the preceding seven causes have matured.