瑜伽師地論略纂 4.63

4.63

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.