瑜伽論記 3.144

3.144

問：中有生有為一業別業感，景師解者未見有文，文但說云中有可轉，准此即知中有別業所感，雖有是說而可說為一業所引，色界有六有除四趣故，無色有五有又除中有故，今此有支唯是業支，說先作行煩惱攝受故，成唯識說：愛取合潤能引業種及所引因轉名為有，俱能近有後有果故，彼意說，行及識等五為愛取潤轉名有支，體唯種子是所潤故能生果故，今此總言十有名有，能有所有合名為有，汎解有義非唯解有支，此唯業有一是有支，唯識會此云：有處唯說業種名有，此能正感異熟果故，彼復會云：復有唯說五種名有，親生當來識等種故，其七有者五趣體有受用果故，趣方便中有二趣中間故六為所有業為能有，能引諸有故，故合成七，前時有死有生有，即五趣有而別施設，故不建立。

Question: Are intermediate existence and birth existence produced by the same karma or by distinct karma? Master Jing's explanation has not found any textual authority; the text merely states that intermediate existence can be altered, and based on this one knows intermediate existence is produced by a distinct karma. Although there is this statement, it may also be said to be led forth by a single karma. In the form realm there are six existences, because four destinies are excluded. In the formless realm there are five existences, because intermediate existence is also excluded. Now, this limb of existence is solely the karmic limb, because it is said that previously performed volitional actions are gathered by afflictions. The Cheng weishi lun states: 'Craving and grasping together moisten the seed of karma that is capable of leading, as well as the cause that is led, so that their transformation is termed existence, because both are capable of immediately producing the fruition of future existence.' Its meaning is that volitional formations and the five [seeds] such as consciousness, moistened by craving and grasping, are transformed and called the limb of existence; their substance is solely seeds, because they are what is moistened and capable of producing fruitions. Now, this text generally states that ten existences are called existence, combining what is capable of producing existence and what is possessed as existence; this is a general explanation of the meaning of existence, not exclusively an explanation of the limb of existence. Here, only karmic existence is the limb of existence. The Weishi reconciles this, saying: 'In some places, only karmic seeds are called existence, because they are capable of directly bringing about the maturation fruition.' It further reconciles: 'Moreover, there are places where only the five seeds are called existence, because they directly produce future seeds of consciousness and the like.' The seven existences are: the substances of the five destinies are existences because they are experiential fruitions; the expedient means for the destinies is intermediate existence because it is between two destinies; hence these six are what is possessed, and karma is what is capable of producing existence because it can lead all existences; therefore they combine into seven. Former-time existence, death existence, and birth existence are simply separate provisional designations of the existences of the five destinies, hence they are not separately established.