瑜伽論記 3.214

3.214

第九、業用門中有二：一、明業多少；二、為緣寬狹，即此業用及於各別所行境中，如其所應所有業用等者，對法論說：謂無明支有二種業：一、令諸有情於有愚癡；二、與行為緣，乃至生有二種業：一、令諸有情名色等起；二、與老死作緣，如是諸支皆有二業，其彼第二業，此云即此業用也。上文所說三種緣及是各別境中所有業者，即彼初業是，彼說老死亦有二業：一、數令有情時分變異壞少壯故；二、數令有情壽命變異壞壽命故，此中唯說前支與後為緣故無老死緣，不相違也。辨為緣寬狹中三：初、明遠近緣義；二、明後非前緣；三、結之也。

Ninth, in the section on karmic functions, there are two parts: first, explaining the quantity of karma; second, the scope of serving as conditions. In the passage beginning, "precisely this karmic function and, among their respective domains of activity, all the karmic functions according to what is appropriate, etc.," the Abhidharmasamuccaya states: The link of ignorance has two kinds of karma: first, causing sentient beings to be deluded about existence; second, serving as a condition for formations. Up to: birth has two kinds of karma: first, causing sentient beings to arise with name-and-form and so forth; second, serving as a condition for aging and death. In this way, each link has two kinds of karma. That second karma is what this text calls "precisely this karmic function." The three kinds of conditions explained above and the karma in respective domains are precisely that first karma. That [treatise] states that aging and death also have two kinds of karma: first, repeatedly causing the time-periods of sentient beings to alter, destroying youth and vigor; second, repeatedly causing the lifespan of sentient beings to alter, destroying lifespan. Here it only speaks of the preceding link serving as a condition for the subsequent; hence there is no condition for aging and death, which is not contradictory. In distinguishing the scope of serving as conditions, there are three parts: first, explaining the meaning of remote and proximate conditions; second, explaining that the subsequent is not a condition for the preceding; third, concluding it.