瑜伽論記 24.30

24.30

第三解觀察於食義，言於現法中有此有故乃至復於今時為結生緣者，現在六處望彼未來，名為前際，至命終住，纔無常滅，未來生有六處，尋復續生，此前際六處中，識支種子為能引緣，復於今時後起初際之識為續生緣也。是故因果墮在諸行乃至輪迴不絕者，此約處辨，且前際閻浮提身造業往後際西瞿陀尼生有，復由向者後際生有瞿陀尼身造作業有，還趣先際生處閻浮提生有。

Third, it explains the contemplation of the meaning of nutriment. As for the passage from "because in the present life this exists" up to "further, at the present time it acts as a condition for connecting to rebirth": the present six sense spheres, when viewed in relation to that future, are called the "preceding limit"; upon dwelling until the end of life, as soon as it impermanently perishes, the six sense spheres of future birth-existence immediately arise in continuation. Among these six sense spheres of the preceding limit, the seed of the consciousness link acts as the projectable condition, and further, at the present time, the consciousness of the newly arisen initial limit acts as the condition for continuing rebirth. As for the passage from "therefore, causes and fruits fall within the conditioned formations" up to "samsaric transmigration is never interrupted": this is explained in terms of location; for instance, a body of the preceding limit in Jambudvīpa performs karma and proceeds to the birth-existence of the subsequent limit in Western Aparagodānīya, and then, on account of the karma-existence performed by that birth-existence body in Godānīya of the subsequent limit, it returns towards the birth-existence of the birthplace in Jambudvīpa of the earlier limit.