瑜伽師地論略纂 4.100

4.100

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.