瑜伽論記 8.166

8.166

基云：第三復次解意，了知諸惑種子附屬所依本識知愛隨眠等是當來世後有生因名因，即知愛種子能生當果義名知因，此一種種子後三種現行名愛，愛復招集後有故名集，此後有愛為緣復能發起於現在境起喜貪俱行愛名起，即以此俱行愛為緣於未來境起彼彼喜樂愛名緣，此中於四種愛中不說今愛愛著自身也。又此即四愛，第一單名愛，此愛是總愛，相狀難知，今以種子名說其實通現行，論文雖言總煩惱意取於愛，此愛能引生未來果故，餘三為三愛。

Ji says: "The meaning of the third repetition's explanation is: knowing that the seeds of all afflictions adhere to the foundational consciousness as their support, and knowing that the latency of craving and so forth is the cause of the birth of subsequent existence in the future world, is called 'cause'—that is, the meaning of knowing that the seeds of craving can produce future fruits is called 'knowing the cause.' This single seed and the subsequent three active manifestations are called craving. Craving further gathers subsequent existence, hence it is called 'origination.' With this craving for subsequent existence as a condition, it can further generate craving conjoined with joy and greed toward present objects, which is called 'arising.' Taking this conjoined craving as a condition, giving rise to diverse delights and cravings toward future objects is called 'condition.' Here, among the four kinds of craving, it does not mention the present craving that craves and clings to one's own body. Moreover, these are four cravings: the first is simply called 'craving'; this craving is general craving whose characteristics are difficult to know. Now spoken of under the name of seeds, in reality it pervades active manifestations. Although the treatise's text speaks of general afflictions, the intention selects craving, because this craving can induce and produce future fruits; the remaining three form the three cravings."