瑜伽師地論略纂 4.69

4.69

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.