瑜伽師地論略纂 4.100

4.100

第二復次，唯依二際建立。其「內身緣」者，發業引生門。　「境界緣」者，潤生果起門。　「起我執等愚」者，是相應癡。　或因此起彼，是不共癡。　「即隨彼業，多起尋思」者，此謂現行識。　「由業與識為助伴」者，種識，業所熏種為助伴故。其名色等種，此皆名識故。「能招感當來三苦」：一、「根初起苦」，謂名色，身、意二根初起故；二、「根圓滿苦」，謂六處；三、「受用境界苦」，謂觸。即是合以名言、有分二種能生，理實應有識、受二果。識稱為種，故果中無；受稱外受，內果中無。愛必因受方得起故，受前際無；後際說有，前際觸後說當受故。各望有別。　「依觸緣受，發起於愛」者，愛支。　「廣起追求」下，是取支。　「由事業門」者，門者所以，謂淨行事王等業。　「利養門」者，謂坐臥、耕田等。此二外欲境起，名欲求。　「或由戒禁門」者，謂邪願戒禁所。　「或由解脫門」者，謂見取。由初二門發起外欲求；由戒禁門起內身求，求當來樂果身故；由解脫門起邪解脫求。　有義：事業門，謂欲取；利養門，謂見取，為利養故，其執見勝；戒禁門者，謂戒禁取；解脫門者，謂我語取，諦故、住故、執我自性為解脫故。因此四取，發起三求：一、欲求，多求五欲故；二、內身求，即有求，求自體故；三、邪解脫求，即邪梵行求，求邪解脫故。起此求時，「令先所起四取煩惱及業」者，謂業是有支，無明為發業緣，令當果生，無明非是有支。

The second alternative explanation is established relying solely on two periods of time. Its “condition of the internal body” is the gate of triggering karma and inducing birth. The “condition of the objective realm” is the gate of moistening birth so that the fruit arises. “Arising folly such as the self-grasping” is associated delusion. Or, because of this, that arises, which is non-associated delusion. “Following upon that karma, one mostly gives rise to thought” refers to manifested consciousness. “Due to karma having consciousness as its companion” means the causal consciousness, because the seed perfumed by karma serves as a companion. The seeds of name-and-form and so forth are all called consciousness here. “Able to incur three future sufferings”: first, “the suffering of the initial arising of faculties,” which refers to name-and-form, because the two faculties of body and mind initially arise; second, “the suffering of the completion of faculties,” which refers to the six sensory bases; third, “the suffering of the experienced objective realm,” which refers to contact. That is to say, combining the two kinds of seeds—nominal and existence-constituent—as capable of producing [them], in principle there really should be the two fruits of consciousness and feeling. Consciousness is termed a seed, hence it is absent among the fruits; feeling is termed external experiencing, hence it is absent among the internal fruits. Because craving necessarily arises only dependent on feeling, feeling is absent in the previous period; in the later period it is stated to exist, because in the previous period it is stated that one will experience feeling after contact. Each has its distinct reference. “Dependent on contact as condition for feeling, giving rise to craving” is the link of craving. From “giving rise extensively to seeking” onward is the link of grasping. “Through the gate of enterprises”: 'gate' means the reason or cause, which refers to activities like serving the king with pure conduct. “The gate of material gain” refers to sitting and reclining, plowing fields, and so forth. These two arise from external sensory objects of desire, and are called the seeking of desire. “Or through the gate of moral precepts and vows” refers to the place of wrongful aspirations, moral precepts, and vows. “Or through the gate of liberation” refers to the attachment to views. Through the first two gates, the seeking of external desires is generated; through the gate of moral precepts and vows, the seeking of the internal body is generated, because one seeks a pleasant fruit body in the future; through the gate of liberation, the seeking of false liberation is generated. Another interpretation holds: the gate of enterprises refers to grasping at desires; the gate of material gain refers to grasping at views, because for the sake of material gain, one’s clinging to views is strong; the gate of moral precepts and vows refers to grasping at moral precepts and vows; the gate of liberation refers to grasping at the theory of self, because by truth and by abiding, one grasps the intrinsic nature of the self as liberation. Due to these four graspings, three seekings are generated: first, the seeking of desire, because one mostly seeks the five desires; second, the seeking of the internal body, which is the seeking of existence, because one seeks one's own embodiment; third, the seeking of false liberation, which is the seeking of false holy practice, because one seeks false liberation. When giving rise to these seekings, “causing the afflictions of the four graspings previously arisen and karma” means that karma is the link of existence, and ignorance serves as the condition that triggers karma to cause the future fruit to arise; ignorance is not the link of existence.