瑜伽論記 3.172

3.172

A distinctive analysis states: ignorance with respect to formations, craving with respect to grasping, and birth with respect to aging-and-death have the immediately preceding and objective-support conditions; this considers non-material branches with respect to non-material branches. Existence with respect to birth, and feeling with respect to craving, do not have the immediately preceding condition, but have the objective-support condition; this considers material branches with respect to non-material branches. Among the remaining branches, neither condition exists. This text speaks generally, while that text explains distinctively; one should explain according to that. Material with respect to material refers to form in name-and-form with respect to the five sensory bases, karmic existence with respect to material birth, and material birth with respect to material aging-and-death. Non-material with respect to material refers to ignorance with respect to formations, name with respect to the five bases, and non-material birth with respect to material aging-and-death. Here they are not mentioned because they are not karmic existence, and thus are not stated. Here, it is provisionally explained according to proximate, direct, unconfused, actual dependent origination; apart from this, their mutually serving as conditions is indeterminate, which the wise should contemplate properly. Regarding the answer, "Because the causal condition is manifested by the conditions of one's own essential seeds": this reply means that as for the causal condition, the seed of ignorance only generates ignorance and does not generate other branches, and so forth; mutually relating to its own kind and not to other branches is precisely condition-arising by intrinsic nature. What is now expounded is the meaning of condition-arising as pleasant or unpleasant; in their mutual relation between self and other, there is the sovereign condition but no causal condition; hence it is stated thus. To the question, "Why is it said that dependent origination is established based on the essence of cause and fruit?" and so forth: the query here means that since "cause" extends to all four conditions, why is there no causal condition? The answer here means that among the ten causes—productive, pulling, originating, distinguishing, co-working, and non-contradictory—although there are causal conditions, the distinguishing cause involves production of a different nature, and the co-working and non-contradictory causes are broadly remote in essence; these are omitted here without discussion. As for the productive, pulling, and originating causes, investigating the terms to interpret the meaning indicates that they should have causal conditions; however, based on their actualized states mutually relating, they are called productive causes, and being spoken with reference to the karmic predispositions within formations and existence in the moistening and unmoistened stages, they are sovereign conditions and not causal conditions. This does not exclude the seeds of craving with respect to grasping and the seeds of birth with respect to aging-and-death acting as productive causes having the meaning of causal condition; nor does it exclude the five seeds of consciousness and the rest in the unmoistened stage with respect to birth and aging-and-death acting as pulling causes, or the five seeds of consciousness and the rest in moistened existence with respect to birth and aging-and-death acting as originating causes having the meaning of causal condition. Because what they are related to differs, there is also no contradiction.