瑜伽師地論略纂 1.72

1.72

解生文中，大分為二：初別明生因生相、後第二卷中重復聊簡。初文又二：初明生因；後「死生同時」下，明生相。生相即生支，故《唯識》云：始從中有至本有中未衰變，皆生支攝。生因即有支。有支有二：一、識等五種，戲論因是，能為因緣，親生生支；二、業支種子，即淨、不淨因，為增上緣，感生支起。潤生愛滅，起正死心，略而不說。此二因熟，中有果起。生相文有二：初明中有生方便；後「又造惡業者，謂屠羊等」下，明當有生，根本生故。初是趣方便，後是趣體。

In explaining the text on birth, it is divided broadly into two: first, individually explaining the causes of birth and the marks of birth; later, in the second fascicle, reassessing them. The first text also has two: first, explaining the causes of birth; later, from "Death and birth are simultaneous" downward, explaining the marks of birth. The marks of birth are precisely the birth-constituent; hence the *Vijñaptimātratā* says: from intermediate existence up to what has not yet decayed within primordial existence, all are subsumed under the birth-constituent. The cause of birth is the existence-constituent. The existence-constituent has two aspects: 1. the five seeds of consciousness and so forth, which are causes of conceptual proliferation and can serve as primary causes (hetu-pratyaya) directly generating the birth-constituent; 2. the seeds of the karma-constituent, which are pure and impure causes and serve as sovereign conditions (adhipati-pratyaya) inducing the arising of the birth-constituent. When the craving that moistens rebirth ceases, the mind of death proper arises; this is omitted and not mentioned. When these two causes ripen, the fruit of intermediate existence arises. The text on the marks of birth has two: first, explaining the expedient means for the birth of intermediate existence; later, from "Furthermore, those who perform unwholesome karma, such as slaughtering sheep..." downward, explaining birth into future existence, because it is the fundamental birth. The first is the expedient means for the destiny; the second is the substance of the destiny.