瑜伽論記 3.153

3.153

初復次中，由邪行故，令心顛倒等者，有義：識等五支並依後際當生老死五現起位說因五支，非依五支在因位說故，成唯識云：因位難知差別相故，依當果位別立五支。若依此義，心顛倒者，謂隨業識由色生已得類有情眾同分數，彼說名色初受生故，唯識會云：識中業種名識支故，故三藏云：中有末心名為顛倒，以能引支顛倒故，本識中識支種子相從亦名心顛倒，心顛倒故結生相續等者名色也，諸根圓滿謂六處支，二受用境謂觸受支，觸引受生俱受用境故，俱舍說：名隨觸受，景又解：六處緣觸，觸起之時依根識二及受用境即是三和生觸。故云：二受用境。耽著者，緣現在愛，悕求者緣未來愛，合名愛支，煩惱滋長謂取支，此中但說業為有支，如前已會，餘文可解。有義：合依三際以辨次第，無明行識在過去世。心顛倒者，識等五種并名為心，不離識故識為主故，由邪行熏發當有趣生故心名顛倒，略而不說正行熏發。准後愛取潤後有業知於前際亦潤行心，故略不論，前際愛取有，其名色也。結生下四支是過去世、生、老死支，成唯識說：然所生果，若在未來為生厭故說生老死；若現在為令了知分位相生說識等五，彼說識支初入母胎，此說名色故但四支，由現在愛發生貪愛煩惱滋長潤後有業，乃至當來有生老死，但說潤業不說發者，准於前際知發業故，此乃影顯過去說發不說潤業，現在說潤不說發業，未來說生老死不說名色等，現在說名色等不說生老死，欲顯因果三際不斷善順小乘故作是說。

In the first further explanation, regarding 'due to wrong action, causing the mind to be inverted' and so on: One opinion holds that the five causal limbs—from consciousness up to [feeling]—are all explained based on the five manifest states of future birth, aging, and death in the future period, not based on the five limbs in their causal state. Hence the Cheng weishi lun states: 'Because the distinct characteristics in the causal state are difficult to know, the five limbs are separately established based on the states of future fruition.' If based on this meaning, 'mind being inverted' refers to consciousness following karma, which, after having arisen from form, attains the genus of sentient beings and common type; that [treatise] says name-and-form is initial rebirth, and the Weishi reconciles this by saying the seed of karma within consciousness is called the limb of consciousness. Therefore, the Tripiṭaka Master says: the final mind of intermediate existence is called inverted, and because the leading limb is inverted, the seeds of the limb of consciousness within the basic consciousness are correspondingly also called an inverted mind. 'Because the mind is inverted, rebirth is linked in continuity' and so on refers to name-and-form. 'Completion of the faculties' refers to the limb of the six bases. 'Two kinds of experiencing objects' refers to the limbs of contact and feeling; since contact leads to the arising of feeling and both experience objects, the Kośa says: 'feeling conforming to contact.' Jing also explains: the six bases condition contact, and when contact arises, relying on the two—faculties and consciousness—and the experienced object, there is the coming together of the three that generates contact. Hence it is said: 'two kinds of experiencing objects.' 'Clinging' refers to craving conditioning the present; 'seeking' refers to craving conditioning the future; combined, they are called the limb of craving. 'Increase of afflictions' refers to the limb of grasping. Here, only karma is stated to be the limb of existence, which has already been reconciled as before; the rest of the text is intelligible. Another opinion holds: the sequence should be distinguished based on all three periods of time. Ignorance, volitional formations, and consciousness reside in the past time. Regarding 'mind being inverted,' the five seeds such as consciousness are collectively called mind, because they are not separated from consciousness and consciousness is primary; because wrong action perfuses and brings about rebirth in future destinies, the mind is called inverted, and the perfusion and bringing about by correct action is omitted and not mentioned. In accordance with the later craving and grasping moistening future karma, one knows that in the previous period they also moistened volitional action and mind, so craving, grasping, and existence in the previous period are omitted from discussion. As for its 'name-and-form,' the four limbs from linking rebirth downward are the limbs of birth, aging, and death of the past period. The Cheng weishi lun states: 'However, regarding the fruitions produced, if in the future, birth, aging, and death are stated in order to engender revulsion; if in the present, consciousness and the other five are stated in order to make known the successive arising of states.' That text states that the limb of consciousness is initial entry into the mother's womb, while this text states name-and-form, hence there are only four limbs. Due to present craving, grasping-craving arises, afflictions increase and moisten future karma, up to the existence of birth, aging, and death in the future. It only states moistening karma and does not state initiating [karma], because by analogy with the previous period one knows it initiates karma. This implicitly shows that the past speaks of initiating and not of moistening karma; the present speaks of moistening and not of initiating karma; the future speaks of birth, aging, and death and does not speak of name-and-form and the rest; and the present speaks of name-and-form and the rest and does not speak of birth, aging, and death. It is in order to reveal that cause and effect are continuous across the three periods and to skillfully conform with the Hīnayāna that such an exposition is made.