瑜伽師地論略纂 4.69

4.69

釋後二門復分為二：初為二問、後隨別釋。初釋從中際，後際生中，分二：初釋、後結之。　「受二種先業果」者：一、內異熟果；二、外增上果。　「或聞非正法」者，謂現在世。　「或先串習」者，過去世。此二並是分別起愚，由迷內現自體及後有愚故發業，由迷外愚故潤生。既迷現內果，故於後苦不如實知。　「由此新所作業，故說此識名隨業識」者，謂識種子隨逐業故名。由行故識生，招集而生，非辨體生，增上緣故。若初識支唯第八識，通依一期一切識說；通六識身，即會前際名色能為六識所依亦復如是。本識是引果，名色種隨；名色是總，六處種隨；六處為依，觸種隨；觸為能生，受種隨。《唯識》、《對法》云：此識等五名為所引，無明、行能引故。即此所引及能引俱為引因，引生、老死。勢疎遠故，雖皆名引因，識等五種與生、老死為因緣生，故九十三及此中說獨名引因，論云由此能引識乃至受一期身故也。非無明、行非引因攝，能所二引，諸教不同。《成唯識》云：《瑜伽》說識唯是所引，異熟識種名識支故。《集論》說：識唯是能引，識中業種名識支故；異熟識種，名色攝故。《緣起經》說：識支通能所引，業種、識種俱名識故。識是名色依，非名色攝故。義顯愛、取、有名為能生，生、老死支名為所生。《成唯識》說：識等五種由業熏發，雖是同時，而依主伴、總別、勝劣、因果相異故，諸聖教假說前後；或依當來、現起分位有次第故，說有前後。因此亦會前後諸文云：由此識等亦說現行，因時定無現行義故。　「由此愛故，或發欲求」者，求生欲界。　「或發有求」者，求生色、無色界。此二為總，體即是愛，四取為後。初起二求故，後別生二取。　「即是後有生因所攝」者，後異熟果辨體、因緣、業、增上緣俱是有支，獨名生；非愛、取支，非生因攝。《對法》、《唯識》說愛、取、有近生果故，合名能生，不相違也。　然《對法》說：謂於因時有能引、所引，謂於果時有能生、所生者，未熟名因，非無因果；已熟名果，非無果因。據義各別，亦不相違。　問：能引、所引二俱引因，能生、所生俱生因攝。答：引同世，俱引因；生別世，果非因。　問：生別世，果非因；別世生，因非果。答：熟稱果，因亦果；不招果，果非因。於此義中，應加思慮。

The explanation of the latter two gates is again divided into two: first, two questions; next, individual explanations accordingly. In the initial explanation of 'arising from the intermediate stage to the subsequent stage', there are two parts: first the explanation, then the conclusion. Regarding 'experiencing two kinds of fruits of past karma': first, the internal fruit of maturation; second, the external sovereign fruit. Regarding 'or hearing improper Dharma': this refers to the present lifetime. Regarding 'or previous habituation': the past lifetime. Both of these are delusions arisen from conceptual discrimination; karma is generated through delusion concerning one's present internal self-body and delusion concerning future existence, and rebirth is moisturized through delusion concerning the external. Having deluded oneself regarding the present internal fruit, one does not know future suffering in accordance with reality. Regarding 'Because of this newly performed karma, this consciousness is therefore called consciousness conforming to karma': this means it is so named because the seed of consciousness follows along with karma. Due to formative predispositions, consciousness arises; it arises through accumulation, not through identity-differentiation, because it is an auxiliary condition. If the initial link of consciousness were exclusively the eighth consciousness, it is spoken of in a general manner relying on all consciousnesses of a single lifespan; being applicable to the six consciousness groups, it also reconciles with the earlier statement that name-and-form can serve as the support for the six consciousnesses. The fundamental consciousness is the projected fruit, followed by the seeds of name-and-form; name-and-form is the general, followed by the seeds of the six sense bases; the six sense bases are the support, followed by the seeds of contact; contact is the producer, followed by the seeds of feeling. The Vijñaptimātratā and Abhidharmasamuccaya state: these five beginning with consciousness are called 'the projected', because ignorance and formative predispositions are 'the projectors'. Both these projected and projecting factors serve as projecting causes, projecting birth, aging, and death. Because their efficacy is remote, although they are all called projecting causes, the five seeds beginning with consciousness serve as direct causal conditions (hetu-pratyaya) for birth, aging, and death; thus, fascicle ninety-three and this text exclusively name them projecting causes, the treatise stating: 'Because through this, it can project a single lifespan from consciousness up to feeling.' It is not that ignorance and formative predispositions are not included under projecting causes; the teachings differ regarding the projecting and the projected. The Cheng weishi lun states: the Yogācārabhūmi says consciousness is solely the projected, because the seed of maturation consciousness is called the link of consciousness; the Samuccaya says consciousness is solely the projector, because the karmic seed within consciousness is called the link of consciousness, while the seed of maturation consciousness is subsumed under name-and-form; the Pratītyasamutpāda-sūtra says the link of consciousness includes both the projector and the projected, because both karmic seeds and seeds of consciousness are called consciousness, and consciousness is the support for name-and-form and not subsumed under name-and-form. The meaning shown is that craving, grasping, and existence are called 'the producing', and the links of birth, aging, and death are called 'the produced'. The Cheng weishi lun says: although the five seeds beginning with consciousness are perfumed and generated by karma simultaneously, based on distinctions between primary and secondary, general and particular, superior and inferior, and cause and fruit, the sacred teachings provisionally speak of an order; or based on the sequence in their future manifest arising, they are said to have an order. Thereby it also harmonizes with the various earlier and later texts stating that consciousness, etc., are also spoken of as active manifestations, for during the causal stage there is definitely no active manifestation. Regarding 'Because of this craving, one either engenders a desire-quest': seeking rebirth in the desire realm. Regarding 'or engenders an existence-quest': seeking rebirth in the form or formless realms. These two are general, their essence being craving; the four graspings come after. Because the two quests arise first, the four graspings are subsequently generated. Regarding 'precisely included in the causal condition of future existence': the identity-differentiation, direct causal conditions, karma, and auxiliary conditions of the future fruit of maturation are all the link of existence, which is solely named 'birth'; it is not that the links of craving and grasping are not included in the causes of birth. The Samuccaya and Vijñaptimātratā say that because craving, grasping, and existence immediately generate the fruit, they are collectively named 'the producers', which is not contradictory. However, the Samuccaya states: at the time of cause, there are the projector and the projected; at the time of fruit, there are the producer and the produced. What is unripened is called a cause, though not devoid of cause and fruit; what has ripened is called a fruit, though not devoid of fruit and cause. In terms of their respective senses, they do not contradict each other. Question: If both projector and projected are projecting causes, are both producer and produced included under producing causes? Answer: Projection occurs in the same lifetime, so both are projecting causes; production occurs in different lifetimes, so the fruit is not the cause. Question: If production occurs in different lifetimes and the fruit is not the cause, then when production occurs in a different lifetime, is the cause not the fruit? Answer: What has ripened is called a fruit, so the cause is also a fruit; since it does not summon a fruit, the fruit is not a cause. In this matter, one should apply further reflection.