瑜伽論記 3.144

3.144

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.