成唯識論了義燈 6.41

6.41

答：此論據行能引五趣業果種子，未潤之位分為生引，業引果種故二能引，五種所引，能所引殊。《瑜伽》望果未潤之位，去果猶違，初之七支總名為引，已潤七支果近名生。即牽引、生起二因所攝，已起名果，果即是彼遠近因果，故說於現法後法中，識乃至受。於生、老死位所攝諸支，言現法即前七，後法即後三；或現法即前十，後法生老死；或現法是今果，後法是後果。總顯二世，生、老死支皆引、生果，此二是彼引、生因之果，望義有別，故不相違。

Answer: This treatise relies on formations being capable of leading the seeds of the karma-fruits of the five destinies, dividing them before they are moistened into birth and leading: because karma leads the fruit-seeds, these two are that which leads, while the five seeds are that which is led; that which leads and that which is led differ. The Yogācārabhūmi looks at the fruit in the unmoistened state: being still distant from the fruit, the first seven branches are collectively called leading, and the seven branches once moistened, being close to the fruit, are called generating (janaka). That is, they are subsumed under the two causes of drawing forward (ākṣepa) and generating (abhinirvṛtti). What has already arisen is called fruit, and fruit refers to those distant and proximate causes and fruits; hence it speaks of consciousness up to sensation in the present existence and in future existences. As for the branches subsumed under the states of birth and old age and death: the statement that the present existence is the first seven and the future existence is the last three; or that the present existence is the first ten and the future existence is birth and old age and death; or that the present existence is the present fruit and the future existence is the future fruit. Generally showing two lifetimes, both birth and old age and death branches are fruits of leading and generating; these two are the fruits of those leading and generating causes. Looking at them from different meanings, they do not contradict each other.