瑜伽師地論略纂 3.150

3.150

略義有二，不結初二句。　初「謗因」者，謂無施與等，及無妙行、惡行。　「謗果」，可知。　謗功用中有四：一、「攝植」，謂無父。二、「任持」，謂無母。三、「往來」，謂無此世他世。四、「感生業」，謂無化生有情，即中有也。前第七卷無化生有情，但不能得見生死相，或生無色，或入涅槃，便撥為無，名無化生。彼據生有，此據中有，所望別故，亦不相違。　業謂功用，中有能轉識法當生有故，名感生業。　阿羅漢下，皆是實事。　第二略義中，「流轉緣」者，謂無此彼世，無母無父。　「流轉士夫」者，謂無化生有情。中有、生者，合名士夫。　無阿羅漢等，名對治還滅。　「又誹謗流轉，應知謗因，不謗自相」者，釋第二結中流轉言。不謗無世間父母自體，但謗無從此往彼因義、父母等能任持因義。此究竟者，謂決定誹謗。

The brief summary has two parts; it does not conclude the first two clauses. First, 'repudiating the cause' means [believing that] there is no giving, etc., and that there are no well-performed or ill-performed actions. 'Repudiating the fruit' is understandable. In 'repudiating function', there are four: first, 'planting and gathering' means [believing that] there is no father; second, 'supporting and sustaining' means [believing that] there is no mother; third, 'coming and going' means [believing that] there is no this world or other world; fourth, 'karma generating rebirth' means [believing that] there are no spontaneously-born beings, which is the intermediate existence (antarābhava). Earlier, in the seventh fascicle, regarding 'there are no spontaneously-born beings', it was just that because one cannot see the characteristics of birth and death, or is born in the formless realm, or enters nirvāṇa, one repudiates them as non-existent, which is called 'there are no spontaneously-born beings'. That was based on the existence of birth (upapattibhava), whereas this is based on the intermediate existence (antarābhava); since their reference points are different, they do not contradict each other. 'Karma' means function; because the mental dharmas of the intermediate existence are able to transform into the existence of birth to come, it is called karma generating rebirth. From the arhat down, all are actual entities. In the second brief summary, 'conditions for saṃsāric circulation' means that there is no this or other world, and no mother or father. 'The person in saṃsāric circulation' means that there are no spontaneously-born beings; the intermediate existence and the born being are collectively called 'person'. Having no arhats and so forth is called antidote and cessation. Regarding 'Furthermore, one should know that repudiating saṃsāric circulation repudiates the cause, not the intrinsic characteristic', this explains the word 'circulation' in the second conclusion. It does not repudiate the actual entity of worldly parents; it only repudiates the meaning of the cause of going from here to there, and the meaning of the cause of parents and others being able to support and sustain. As for 'culmination', this means definitive repudiation.