成唯識論述記 8.393

8.393

述曰：此二和合潤能引之中業，及所引因五種轉名為有，何以名有？此六俱能近有生等後有果故。此總意說受內異熟時，由不了內世俗苦故，起非福行，苦相麁顯易可了知，名世俗苦。不能了內勝義苦故，起福、不動、人、天苦果，相非麁顯，勝者知苦名勝義苦，為緣引發名言五種已，雖迷二苦不同，總是迷內起業，後受境界時，由不能了所知境故，起染受時，愛等增長，合前六種轉名為有。如水潤種，種近果生，此中緣言，是緣藉義、勢力義，由癡故造行，行有勢力故。令名言種可生當果，不爾，異熟此名言種，未能生果。後復由起愛等勢力，令前種子近生當果。雖別身起業，別身起愛，隨業勝者，由煩惱力果即近生，勢力令然，非由別義，此中二愚隨增義說，據實迷內亦得潤生，全界煩惱續生死故，迷外境界，愚亦能發業，追求欲境起不善故，以內、外二見、修愚別，隨增分二，故下二惑皆通發、潤。

The Commentary states: These two combine to moisten the karma within the projecting factors and the five seeds of the projected causes, which transform and are named 'becoming'. Why are they named 'becoming'? Because these six are all able to directly bring about subsequent fruits of existence, such as birth. The general meaning of this is: when feeling internal ripening, due to failure to understand internal conventional suffering, one arouses non-meritorious volition. The marks of suffering are coarse and obvious, easy to understand; hence it is called conventional suffering. Due to inability to understand internal ultimate suffering, one arouses meritorious and immovable karma [yielding] suffering fruits among humans and devas whose marks are not coarse and obvious; the superior know them as suffering, hence it is called ultimate suffering. These having served as conditions to project the five kinds of nominal seeds, although the delusion regarding the two sufferings differs, they are entirely the performing of karma through delusion regarding the internal. Later, when experiencing objective fields, due to inability to understand the cognized objects, when arousing defiled feelings, craving and the rest increase; combining with the preceding six seeds, they transform and are named 'becoming'. Just as water moistens a seed so that the seed is proximate to producing fruit, the word 'conditioned' (緣) here means the sense of relying upon, the sense of efficacious power: due to delusion one performs action, and because action has efficacious power, it enables the nominal seeds to produce future fruits; otherwise, these nominal seeds of ripening would not yet be able to produce fruits. Later, again through the aroused power of craving and the rest, they cause the preceding seeds to directly produce future fruits. Although action is initiated in one body and craving is initiated in another body, according to whichever karma is superior, through the force of defilement the fruit directly arises; it is efficacious power that makes it so, not any other reason. The two kinds of ignorance here are spoken of according to which is predominant; in actuality, delusion regarding the internal can also moisten birth, since defilements of the entire realm perpetuate saṃsāra; and ignorance deluded regarding external objective fields can also instigate action, because seeking desirable objects gives rise to non-virtue. Because the delusions of seeing and cultivation regarding internal and external are distinct, they are divided into two according to their predominance; hence both lower defilements apply to both instigating [karma] and moistening [seeds].