瑜伽師地論略纂 4.63

4.63

別釋中分二：初明初一、後明後二。初中復三：初明胎生、次明餘三生、後釋三業生處。初中復三：一、問；二、答；三、結。　「不了前際無明」者，不了前際世俗、勝義二種苦故，所起二愚。　「世俗苦」者，謂三惡趣，一切世俗知是苦故；「勝義苦」者，謂諸人天，殊勝智者知是苦故。《對法》第七說：迷世俗苦，名異熟愚，起非福行；迷勝義苦，名真實義愚，起福、不動行。多迷前際，現二異熟，故說此愚不了前際；理實此愚亦迷後際，多迷現因，故略不說。　「由此隨業識，乃至命終，流轉不絕」者，識等五種，識為最勝，識為報主，皆不離識，總說識名。　或舉初生，故唯說識。此識等種，名言熏習，先雖已熏，未知生處，由業招集，當於善惡二趣果生。識隨因轉，名隨業識。既被熏習，乃至前身命終不絕，能為現在相續識因。於現在世將生果時，不能自起，惡藉過去內外貪愛現前滋潤助伴，方生於前身中。

The detailed explanation is divided into two: first, clarifying the first one; later, clarifying the latter two. The first further contains three: first, clarifying womb birth; next, clarifying the other three births; finally, explaining the birthplaces of the three karmas. In the first there are again three: 1. question; 2. answer; 3. conclusion. 'Ignorance of not understanding the prior limit' refers to the two kinds of delusion arising from not understanding the two kinds of suffering—conventional and ultimate—at the prior limit. 'Conventional suffering' refers to the three wretched destinies, because all worldly people know they are suffering; 'ultimate suffering' refers to humans and devas, because those of superior wisdom know they are suffering. The seventh fascicle of the Abhidharma[-samuccaya-vyākhyā] states: Delusion regarding conventional suffering is called delusion regarding vipāka, which initiates non-meritorious actions; delusion regarding ultimate suffering is called delusion regarding ultimate truth, which initiates meritorious and unshakeable actions. Because they are mostly deluded regarding the prior limit and the two present vipākas, this delusion is said to not understand the prior limit; in truth, this delusion is also deluded regarding the subsequent limit, but because it is mostly deluded regarding present causes, this is omitted. 'Thereby, the consciousness that accords with karma, up to the end of life, transmigrates without cease' means: among the five seeds of consciousness and the rest, consciousness is the most superior, consciousness is the master of retribution, and none are separated from consciousness, so the general term 'consciousness' is used. Or, highlighting the initial birth, it only speaks of consciousness. These seeds of consciousness and the rest are the perfuming of conventional expression; although previously perfumed, their place of birth is not yet known; summoned by karma, they will be born into the fruits of the good or evil destinies. The consciousness that rolls along in accord with causes is called 'consciousness that accords with karma.' Once perfumed, it is uninterrupted until the end of life of the prior body, and can serve as the cause of the present continuous consciousness. When about to produce fruit in the present lifetime, it cannot arise of itself; it necessarily relies on the past internal and external craving manifesting to moisten and accompany it, and only then is it born into the prior body.