瑜伽師地論略纂 9.56

9.56

論解集諦中，有三復次。初復次中，解因、集、起、緣。云「謂了知愛能引苦故，說名為因」者，且如現在逢一順樂受境，於中起愛，當知即熏愛等成種，此成種時，復令當來生等種子於中增長。此愛望此生等種子能引生故，故名為因。「既引苦已，復能招集令其生故，說名為集」者，即前愛能潤行支等成有，集能生當果。此愛能集他義，名集。　「既引生苦已，令彼起故，說名為起」者，即愛既熏苦種已，能令苦種生，生等苦現行。愛能令生等種起現行，故名起。「復於當來諸苦種子能攝受故，次第招引諸苦集故，說名為緣」者，即愛既於當來苦種能攝受熏增，故能令未來生等苦次第生起。諸苦集生，說名為緣。此初復次稍與《對法》第六卷同，勘之。又約總別不同。其因義者，諸愛能愛未來自體，名引苦，是總，餘三是別。既引苦已，由愛能令三界五趣果現在前。　未來果集故，名集；既引集五趣已，愛能隨令一人趣等生現前，名生；既一人趣等生現前已，愛能令此人身中生等諸位次第生現在前，名緣。此三即次第別生也。勘彼第六卷同此。第二復次意即愛支望取支，為因；愛支望有支，為集，能集諸業故；即愛支令生支現在前，名起；即愛支能遠引老死支現在前，名緣。第三復次解意了知諸惑種附屬所依本識，知愛隨眠等是當來世後有生因，名因；即知愛種子能生當果義，名知因。此一種種子、後三種現行，名愛。愛復招集後有故，名集；此後有愛為緣，復能發起於現在境起喜貪俱行愛，名起；即以此俱行愛為緣，於未來境起彼彼喜樂愛，名緣。此中，於四種愛中不說今愛，愛著自身也。又此即四愛第一，單名愛，此愛是總愛，相狀難知，今以種子名說，其實通現行。論文雖言總煩惱，意取於愛，此愛能引生未來果故，餘為三愛。言此後有愛復能發起愛喜貪俱行愛，喜貪俱行愛者，是緣現境起，俱由此愛緣未來自體，愛未來身故，於現在境亦能生愛故，名俱行愛，由後有愛為因。又以現在與妙境相應起愛故，於未來妙境亦起彼彼喜愛故，彼彼喜愛亦由俱行愛為緣也。

In the treatise's explanation of the truth of origin, there are three further iterations. In the first iteration, it explains cause, origin, arising, and condition. Where it says: "That is to say, knowing that craving can lead to suffering, it is called 'cause'": for instance, encountering an object in the present that accords with pleasant feeling, if craving arises toward it, one should know that it immediately perfuses craving and so on into seeds; when these seeds are formed, they further cause the seeds of future birth and so forth to increase therein. Because this craving can lead to the production of these seeds of birth and so forth, it is called "cause." Where it says: "Having already led to suffering, it can further assemble it and cause it to be produced, hence it is called 'origin'": that is, the preceding craving can moisten the link of action and so forth into becoming existence; bringing together can produce future fruition. This craving's ability to assemble other meanings is called "origin." Where it says: "Having already led to and produced suffering, it causes it to arise, hence it is called 'arising'": that is, having already perfused the seeds of suffering, craving can cause the seeds of suffering to be produced, so that sufferings such as birth become active. Because craving can cause the seeds of birth and so on to arise as active [manifestations], it is called "arising." Where it says: "Furthermore, because it can appropriate future seeds of suffering and successively induce the gathering of all sufferings, it is called 'condition'": that is, since craving can appropriate and perfuse the increase of future seeds of suffering, it can cause future sufferings such as birth to arise successively. The production of the gathering of all sufferings is called "condition." This first iteration is somewhat similar to the sixth fascicle of the *Abhidharmasamuccaya*; check it. Furthermore, it is differentiated in terms of general and particular. As for the meaning of "cause": all cravings can crave future selfhood; this is called leading to suffering, which is general, while the other three are particular. Having already led to suffering, through craving it can cause the fruition of the three realms and five destinies to manifest before one. Because future fruition gathers, it is called "origin"; having already led to and gathered the five destinies, craving can accordingly cause an individual destiny, such as the human destiny, to arise and manifest, which is called "production"; having already caused an individual human destiny or the like to manifest, craving can cause the various stages such as birth within this human body to successively arise and manifest, which is called "condition." These three are precisely the successive particular productions. Checking that sixth fascicle, it is identical to this. The purport of the second iteration is: the link of craving, with respect to the link of grasping, is the cause; the link of craving, with respect to the link of existence, is the origin, because it can assemble all karmas; that the link of craving causes the link of birth to manifest is called "arising"; that the link of craving can remotely induce the link of aging-and-death to manifest is called "condition." The purport of the third iteration's explanation is: knowing that the seeds of all defilements adhere to the underlying mūlavijñāna, and knowing that the latent propensity of craving and so forth is the cause of production for future existence in a later life, is called "cause"; that is, knowing the meaning that the seed of craving can produce future fruition is called "knowing the cause." This single seed and the subsequent three kinds of active manifestations are called "craving." Because craving further assembles future existence, it is called "origin"; with this craving for future existence as a condition, it can further give rise to craving accompanied by delight and lust toward present objects, which is called "arising"; using this accompanied craving as a condition, it gives rise to various cravings for delight and pleasure toward future objects, which is called "condition." Herein, among the four kinds of craving, it does not mention the present craving—craving and clinging to one's own body. Furthermore, this is the first of the four cravings, simply named "craving"; this craving is a general craving whose characteristics are difficult to know, and is now spoken of by the name of seed, but in fact it extends to active manifestations. Although the text of the treatise speaks of general defilements, the intention takes craving, because this craving can lead to the production of future fruit; the remainder are the three cravings. Saying that this craving for future existence can further initiate craving accompanied by delight and lust: craving accompanied by delight and lust arises by taking present objects as conditions; both arise due to this craving taking future selfhood as an object; because of craving future embodiment, craving can also arise toward present objects, and hence it is called accompanied craving, having craving for future existence as its cause. Furthermore, because craving arises in association with present sublime objects, one also gives rise to various cravings for delight toward future sublime objects; hence, those various cravings for delight also take accompanied craving as their condition.