瑜伽師地論略纂 4.122

4.122

四、「三是獨相，行等是雜相」者，《成唯識》云：無明、愛、取，說名獨相，不與餘支相交雜故；餘是雜相。　「謂能引愛非愛果」者，體即行支，未潤已前，名引因故。　「及能生趣差別」者，謂即有支，由行被潤，轉名為有，能生支故。　「識與名色、六處一分有雜相」者，顯此三支有二種雜：一、現為果時，與當果雜，後門雜是；二、因支相望，自體亦雜。今問此事，謂即一識得名色、六處三種別名；觸、受非識，故不問雜。　「依雜染」者，謂識支。謂前文說由邪行故，令心顛倒，顛倒現識既熏種子，即名色支。　「依潤時」者，即識種子為愛、取潤，初結生位，名名色支。　「依轉時」者，即此名色六根起時，名六處支，非六處等全唯是識，皆有識故，是故成雜。　「別顯苦相」者，識等五種，生現行位，顯三苦相，名生、老、死。現在因，苦相猶未能顯名識等五；至現行位，顯此五種所引生果，前後位別，名生、老死。故言「及顯引生差別因」。

Fourth, regarding "Three have an unmixed characteristic, while formations and the rest have mixed characteristics": The Vijñaptimātratāsiddhi says that ignorance, craving, and grasping are said to have an unmixed characteristic because they are not commingled with the other links; the rest have mixed characteristics. "That is, capable of leading to desirable and undesirable fruits" refers in essence to the link of formations, because before being moistened, it is called the cause that leads [to rebirth]. "And capable of producing distinctions among destinies" refers to the link of existence, because formations, having been moistened, are redesignated as existence, which is the link capable of producing [rebirth]. "Consciousness has a mixed characteristic with name-and-form and a portion of the six sense bases": this shows that these three links have two kinds of mixture. First, when manifested as fruit, it is mixed with the future fruit—this is the mixture in the subsequent category. Second, when the causal links are compared with one another, their intrinsic entities are also mixed. Now inquiring into this matter: namely, a single consciousness receives three distinct designations—[consciousness,] name-and-form, and the six sense bases. Contact and feeling are not consciousness, and therefore their mixture is not inquired into. "Based on defilement" refers to the link of consciousness. That is, the earlier text says that due to improper practice, the mind is made inverted; once the inverted active consciousness has perfumed seeds, this is the link of name-and-form. "Based on the time of moistening" refers to the seed of consciousness being moistened by craving and grasping at the stage of the initial connecting of rebirth, which is termed the link of name-and-form. "Based on the time of transformation" refers to the time when the six sense faculties arise from this very name-and-form, which is termed the link of the six sense bases; it is not that the six sense bases and so forth are entirely and solely consciousness, but because they all possess consciousness, they thereby constitute a mixture. "Distinctly manifesting the characteristics of suffering": when the five kinds [of seeds]—consciousness and the rest—arise in the stage of active manifestation, they manifest the characteristics of the three kinds of suffering, which are termed birth and aging-and-death. As present causes, their characteristics of suffering cannot yet be manifested, so they are termed the five [links of] consciousness and the rest; when they reach the stage of active manifestation, manifesting the fruits that are led to and produced by these five kinds, their distinct earlier and later stages are termed birth and aging-and-death. Therefore it says: "and manifesting the differential causes that lead to and produce [them]."