瑜伽師地論略纂 4.95

4.95

In the link of existence, it first explains the three existences and later clarifies the seven existences. In the desire realm there are ten existences. First, the prior-time existence: after the moment of birth and before the moment of death, between these two, it is named the prior-time existence. Second, the karmic existence: meaning the link of formations; being moistened by craving and grasping, it is capable of possessing future fruit, so it is named karmic existence. Third, the death existence: the final single moment of actual dying. Fourth, the intermediate existence: after the moment of death and before the moment of birth, between two destinies, it is named intermediate existence. Fifth, the birth existence: the initial single moment of rebirth into a destiny. The remaining are the existences of the five destinies. These five are general, and the prior five are particular; the prior five are broad and pervasive, while the latter five are narrow in essence, since karmic existence and intermediate existence are not the latter five. "Existence" means "that which is possessed"; its essence is just the one seed of resultant karma. That which is capable of possessing is called "existence"; the rest are all "that which is possessed." The Cheng weishi lun states: "Beginning from intermediate existence up to the basic existence, before decline and alteration occur, all are subsumed under the link of birth"; therefore, this intermediate existence is included under that which is possessed. In the form realm there are six existences, because the four [unfortunate] destinies are excluded. In the formless realm there are five existences, because intermediate existence is further excluded. Now this link of existence is solely the link of karma, being said to be the prior performed formations embraced by affliction. The Cheng weishi lun states: "Craving and grasping combine to moisten, so that the projecting karmic seeds and the projected causes are transformed into the name 'existence', because both are proximately able to possess the fruit of future existence." Its meaning is that formations and the five [links] beginning with consciousness are moistened by craving and grasping and are transformed into the name "link of existence"; their essence is solely seeds, because they are what is moistened and are capable of producing the fruit. Now speaking generally here of ten existences being named existence, "that which is capable of possessing" and "that which is possessed" are combined and named existence; this broadly explains the meaning of existence, not solely the link of existence; here solely karmic existence is the single link of existence. The Weishi lun harmonizes this, saying: "In some places only the seed of karma is called existence, because this directly induces the retribution fruit." It further harmonizes, saying: "Furthermore, in some places only the five kinds [of seeds] are called existence, because they directly produce the future seeds of consciousness and so forth." As for the seven existences: the essential existences of the five destinies, because they are fruits of experience; the intermediate existence as the preliminary means to a destiny, because it is between two destinies. These six are that which is possessed, and karma is that which is capable of possessing, because it is capable of projecting all existences; therefore they combine to make seven. Prior-time existence, death existence, and birth existence are conceptually established separately upon the existences of the five destinies, so they are not established [here].