瑜伽論記 3.154

3.154

In the second further explanation, it is established solely based on two periods. The 'conditioning by the internal body' is the gateway of initiating karma and leading to birth; the 'conditioning by sense objects' is the gateway of moistening birth and the arising of fruition. 'Arising foolishness such as self-grasping' is conjoined ignorance; or, because this arises from that, it is non-conjoined ignorance. 'Having initiated karma, immediately following that karma, frequently giving rise to discursive thoughts' and so on: (Jing says:) Consciousness being able to cognize is named 'making discursive thoughts.' This refers to the seed of consciousness being led forth from the limb of volitional formations, which is called 'giving rise to discursive thoughts.' Because that limb of volitional formations assists the seed of consciousness, it can successively lead forth the seeds of name-and-form, the six bases, and contact, causing them to bring about the suffering fruitions of the same class of the three—name-and-form and so on—in the future. (Bei says:) Having initiated bodily and vocal karma, one gives rise to mental karma of discursive thought. Because volitional formations act as a companion to the limb of consciousness, the limb of consciousness is able to arise; from this point forward, the three fruitions gradually arise. (Ji says:) 'Immediately following that karma, frequently giving rise to discursive thoughts' refers to manifest consciousness; that volitional action acts as a companion to consciousness refers to seed consciousness. Because the seed perfumed by karma acts as a companion, the seeds of name-and-form and the rest are all called consciousness here; hence they can bring about three future sufferings: first, the suffering of the initial arising of faculties, referring to the initial arising of each faculty of the body and mind in name-and-form; second, the suffering of the completion of faculties, referring to the six bases; third, the suffering of experiencing sense objects, referring to contact. That is, they are collectively capable of generating through the two kinds of [seeds]: conventional and conducive to existence. In principle, there truly should be the two fruitions of consciousness and feeling: because the seed of consciousness is the seed, it is absent among the fruitions; feeling is called external feeling, so it is absent in the internal fruitions. Because craving must depend on feeling to arise, feeling is absent in the former period and stated to exist in the later period; because after contact in the former period, future feeling is stated, each has a different perspective.