瑜伽論記 3.101

3.101

釋第二相中，受二種先業果者，一、內異熟果；二、外增上果。或聞非正法者謂現在世，或先串習者過去也，此二竝是分別起愚，由迷內現自體及後有愚故發業，由迷外愚故潤生，既迷現內果故於後苦不如實知。由此新所作業故，說此識名隨業識者，謂識種子隨逐業故名，由行故識生，招集而生非辨體生，增上緣故，若初識支唯第八識，通依一期一切識說，通六識身，即會前際名色能為六識所依亦復如是，本識是引果名色種隨，名色是總六處種隨，六處為依觸種隨，觸為能生受種隨，唯識、對法云：此識等五名為所引，無明行能引故，即此所引及能引俱為引因，引生老死勢疎遠故，雖皆名引因，識等五種與生老死為因緣生故，九十三及此中說獨名引因。論云：由此能引識乃至受一期身故也，非無明行非引因攝，能所二引諸教不同。成唯識云：瑜伽說，識唯是所引，異熟識種名識支故，集論說，識唯是能引，識中業種名識支故，異熟識種名色攝故。緣起經說：識支通能所引，業種識種俱名識故，識是名色依非名色攝故，義顯愛取有名為能生生老死支名為所生。成唯識說：識等五種由業熏發雖是同時，而依主伴總別勝劣因果相異，故諸聖教假說前後，又依當來現起分位有次第故說有前後，因此亦會前後。諸文云：由斯識等亦說現行，因時定無現行位故，由此愛故或發欲求者求生欲界，或發有求者求生色無色界，此二為總體即是愛，四取為後初起二求故後別生二取。

In explaining the second characteristic, concerning "experiencing the two kinds of fruit of prior karma": the first is internal ripened fruit; the second is external sovereign fruit. "Or hearing that which is not true Dharma" refers to the present life; "or prior habitual practice" refers to the past. Both of these are foolishness arisen from discrimination. Due to ignorance concerning the internal present self-nature and ignorance concerning future existence, one generates karma; due to external ignorance, one moistens rebirth. Since one is ignorant of the present internal fruit, one does not truly know subsequent suffering. Concerning "Because of this newly performed karma, this consciousness is called consciousness following karma": it means that consciousness is named because its seeds follow after karma. Because of formations consciousness arises; it arises through summoning and gathering, not through differentiating substance, for it is an augmenting condition. If the initial consciousness link is only the eighth consciousness, yet stated universally based on all consciousnesses of a single life-span, it applies universally to the six groups of consciousness. This harmonizes with the previous statement that name-and-form can serve as the basis for the six consciousnesses, which is also like this. The basic consciousness is the summoned fruit, followed by the seeds of name-and-form; name-and-form is the collective, followed by the seeds of the six sense-bases; the six sense-bases are the basis, followed by the seeds of contact; contact is the generator, followed by the seeds of feeling. The *Vijñaptimātratā[siddhi]* and *Abhidharma[samuccaya]* say: These five, beginning with consciousness, are termed "what is projected," because ignorance and formations are able to project them. Both this which is projected and that which is able to project constitute the projecting cause. Because the power to project birth, aging, and death is distant, although they are all called projecting causes, the five seeds beginning with consciousness serve as the condition-cause for the arising of birth, aging, and death; thus in fascicle 93 and here, they are exclusively termed the projecting cause. The *Śāstra* says: "Because this is able to project consciousness up to feeling for a single life-span," not that ignorance and formations are not subsumed under the projecting cause. The various teachings differ regarding the projecting and the projected. The *Cheng weishi lun* says: The *Yogācāra[bhūmi]* says that consciousness is solely what is projected, because the seeds of the ripened consciousness are called the consciousness link; the *Samuccaya* says that consciousness is solely what is able to project, because the seeds of karma within consciousness are called the consciousness link, since the seeds of ripened consciousness are subsumed under name-and-form. The *Pratītyasamutpāda-sūtra* says: The consciousness link applies to both what is able to project and what is projected, because karma seeds and consciousness seeds are both called consciousness, and consciousness is the basis of name-and-form and not subsumed under name-and-form. The meaning reveals that craving, grasping, and existence are termed what is able to produce, and the links of birth, aging, and death are termed what is produced. The *Cheng weishi lun* says: Although the five seeds beginning with consciousness are perfumed and generated by karma simultaneously, based on the differences of primary and secondary, general and specific, superior and inferior, cause and fruit, the various noble teachings provisionally state an earlier and later; furthermore, based on the stages of future actual arising having a sequence, an earlier and later are spoken of. For this reason, the earlier and later are also harmonized. The various texts say: "Because of this, consciousness and the rest are also spoken of as active manifestations, because at the causal time there is definitely no state of active manifestation." Concerning "Because of this craving, one either generates the pursuit of desires"—seeking rebirth in the desire realm—"or generates the pursuit of existence"—seeking rebirth in the form or formless realm—these two are the general entity, which is precisely craving; the four graspings are posterior, and because one initially generates the two pursuits, subsequently the two graspings are separately produced.