瑜伽論記 3.102

3.102

即是後有生因所攝者，後異熟果辨體因緣業增上緣，俱是有支獨名生，非愛取支非生因攝，對法、唯識說：愛取有近生果故合名能生，不相違也。然對法說：謂於因時有能引所引，謂於果時有能生所生者，未熟名因非無因果，已熟名果非無果因，據義各別亦不相違，此諸行生或漸或頓者，胎卵濕三支皆漸生化頓起，已如前說。

Concerning "namely, being subsumed under the causes of birth in future existence": the material-determining causal condition of the subsequent ripened fruit and the augmenting condition of karma are both the existence link and exclusively named birth, not that the craving and grasping links are not subsumed under the causes of birth. The *Abhidharma[samuccaya]* and *Vijñaptimātratā[siddhi]* say: Because craving, grasping, and existence immediately produce the fruit, they are jointly termed what is able to produce; there is no contradiction. However, the *Abhidharma[samuccaya]* says: "At the causal time there are the projector and the projected; at the fruition time there are the producer and the produced." What is not yet mature is called cause, not that it is a cause lacking fruit; what has matured is called fruit, not that it is a fruit lacking cause. Relying on their distinct meanings, there is likewise no contradiction. Concerning "the arising of these formations is either gradual or sudden": for womb-born, egg-born, and moisture-born beings, the links all arise gradually; for apparitional beings, they arise suddenly, as has been explained before.