瑜伽師地論略纂 1.76

1.76

於父母起顛倒，文有六：一、起趣向；二、起顛倒；三、於父母差別；四、樂遠近不同；五、隨意見一；六、遂便受生。　依託相狀中，「謂此所出濃厚精血合成一段」等者，謂父母精血合成一段。中有末心起愛煩惱，名顛倒；中有末身，名顛倒緣。即彼一段非情精血，與中有俱滅。即此同時，由種子力，有微細根及造根大種，并與根同是有情分不淨精血和合摶生。前剎那時，即此精血尚是非情；今此剎那，識既依託，名為結生，乃有情數。薩婆多師以父母精血為緣，別有異熟等大種造色，於中死生。　今此二說：一云造根微細大種新生，其類妙故，餘扶根塵大及造色，用前非情精血以為此體，不同於彼。二云同彼非情並滅，依此為緣，新精血生。羯邏藍義，如後卷釋。　諸根依此次第當生中，「此羯邏藍中，有諸根大種」等者，初位之時，眼等四根時猶未有，已有造彼能造四大據其處所。此中有說造身根大種外，別有造餘根四大，雖無所造色，大種已有，由此身根俱生大種力故，後餘根生。〈決擇分〉說：能造、所造定不相離，名同處不相離者，說以後位，非初位等。獨有大種據其處所，後根方生。其扶餘根四塵，時亦未有，亦唯有大種先據處所，後根起時，造色方生。根、依俱生，名得圓滿。或此意說造身根四大，亦能造餘四根；扶身根四塵能造四大，亦能造扶餘四根之塵。今說初有諸根大種并有諸根扶根大種者，即說造身大種及造扶身塵大種，為造餘四根大種等，非更別有，相依而有，是造義故。不爾，豈復唯有大種，無所造耶？欲界一切四大種不離色觸等故。此義難知。

Regarding giving rise to inverted conceptions toward the parents, the text has six parts: first, giving rise to direction toward them; second, giving rise to inverted conceptions; third, distinctions regarding the father and mother; fourth, differences in liking near and far; fifth, seeing one [parent] according to one's disposition; sixth, subsequently taking birth. In the section on the characteristics of relying upon and being supported by [the material basis], where it says, “namely, the thick semen and blood that have issued forth coalesce into a single mass,” etc.: this refers to the parents' semen and blood coalescing into a single mass. In the final thought-moment of the intermediate state, one gives rise to the affliction of attachment; this is called 'inverted conception.' The final body of the intermediate state is called 'the condition for the inverted conception.' That very single mass of insentient semen and blood ceases simultaneously with the intermediate state. At that very same moment, by the power of the seeds, there are subtle sense-faculties and the primary elements that produce the sense-faculties, which coalesce and arise as a lump together with the impure semen and blood belonging to the portion of a sentient being that is co-present with the sense-faculties. In the previous kṣaṇa, this very semen and blood were still insentient; now in this kṣaṇa, since consciousness relies upon and attaches to them, it is called 'linking birth' (pratisaṃdhi), and thus belongs to the category of sentient beings. The Sarvāstivāda masters hold that with the parents' semen and blood as conditions, there are separately the primary elements and derived matter of retribution (vipāka) and so forth, in which death and birth occur. Now here there are two explanations: One says that the subtle primary elements producing the sense-faculties are newly arisen because their kind is wondrous and refined, whereas the other primary elements and derived matter of the material dust supporting the sense-faculties take the former insentient semen and blood as their substantial entity, which is not identical to the former [view]. The second says that they cease together with that insentient [matter], and relying on this as a condition, new semen and blood are produced. The meaning of the kalala will be explained in a later fascicle. In the section on the successive future arising of the various sense-faculties, where it says, “within this kalala, there are the primary elements of the various sense-faculties,” etc.: during the initial stage, the four sense-faculties of the eye and so forth do not yet exist, but there are already the four great elements capable of producing them occupying their positions. Here, some say that apart from the primary elements that produce the body-faculty, there are separately the four primary elements that produce the remaining sense-faculties; although the derived matter does not yet exist, the primary elements already exist, and by the power of the primary elements co-arising with this body-faculty, the remaining sense-faculties are subsequently produced. The Viniścayasaṃgrahaṇī states that the producer and the produced are definitely not separate from one another, which is called 'not being separate by being in the same locus'; this refers to later stages, not the initial stage, etc. The primary elements alone occupy their positions, and only afterward do the faculties arise. The four dusts supporting the remaining faculties also do not yet exist at that time; there are likewise only the primary elements occupying the positions first, and when the faculties arise later, the derived matter is then produced. When the faculties and their bases arise together, this is called 'attaining perfection.' Alternatively, the intention here is to say that the four primary elements producing the body-faculty are also capable of producing the remaining four faculties; and the four primary elements producing the four dusts that support the body-faculty are also capable of producing the dusts that support the remaining four faculties. Now, when it states that initially there are the primary elements of the various sense-faculties and the primary elements that support them, it means that the primary elements producing the body and the primary elements producing the dusts supporting the body serve as the primary elements producing the other four faculties and so on, not that there are separately others; they exist in mutual dependence, which is the meaning of 'producing.' If that were not so, how could there be only primary elements without any produced matter? Because in the desire realm, all four primary elements are not separate from color-form, tangibility, and so on. This meaning is difficult to comprehend.