瑜伽論記 3.153

3.153

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.