Yogācārabhūmi-śāstra, Volume Ten

(13) Original text: 问。由随眠未断。顺彼诸法。取皆得生。何故此中。但说爱为取缘。答。由希望生故。于追求时。能发随眠。及能引彼。随顺法故。

Explanation: Question: Since the latent tendencies (anuśaya) have not been eliminated, when the mind grasps at the various dharmas it seeks, grasping arises with respect to all of them. Why does this passage state only that craving is the condition for grasping? Answer: Because of the desire for dharmas to arise, when pursuing them one is able to activate the latent tendencies, and is also able to draw them forth and accord with those dharmas.

The meaning of "latent tendencies" (anuśaya) is that when the afflictions have not been eliminated, they continually follow the ālayavijñāna, hidden within the ālayavijñāna, or dormant within the ālayavijñāna, and when the conditions ripen, the afflictions will manifest. But the afflictions also follow the manas, accompanying the manas; when the conditions ripen, the manas manifests the afflictions and accords with them, and karmic actions then appear accordingly. Craving is also a kind of affliction; it is because of craving that the mental action of grasping arises. But the affliction of resentment (pratigha) is a turning away, not an according, not a grasping. That is why it is said that craving conditions grasping, not that affliction conditions grasping.

Original text: 问。前已说无明为缘。发起业有。何故今者。说取缘有。答。由取力故。即令彼业。于彼彼生处。能引识名色等果。问。生亦以精血等为缘。何故此中。唯说有缘生耶。答。由有有故。定有余缘无阙。又有胜故。唯说彼为缘。

Explanation: Question: It was previously stated that ignorance serves as the condition that initiates karmic existence (bhava). Why is it now said that grasping is the condition for the arising of the three existences? Answer: Because of the force of grasping, the karmic results that have been created are caused to arise in the various realms and levels of rebirth, and thereafter the fruits of karma—such as the six consciousnesses and nāma-rūpa—are drawn forth. That is why it is said that grasping conditions existence.

Question: A living being is also born relying on conditions such as the father's semen and the mother's blood. Why does this passage state only that the three existences condition the arising of a living being? Answer: Because the three existences exist, the other conditions are certainly present without deficiency, fulfilling the conditions for birth; hence it is said that existence conditions birth. Furthermore, because the three existences are the most decisive condition, it is said only that existence is the condition for birth.

Original text: 问。亦由远行。不避不平等。他所逼迫为缘。老死可得。何故此中。但说生缘老死耶。答。虽由彼诸缘。必以生为根本故。纵阙彼缘。但生为缘。定有老死故。

Explanation: Question: The phenomena of aging and death also arise due to conditions such as traveling far, failing to avoid unfavorable external forces, and being oppressed by others. Why does this passage state only that birth conditions aging and death? Answer: Although many conditions lead to the appearance of aging and death, aging and death must have birth as their fundamental condition. Even if those other conditions are absent, so long as there is birth as the condition, aging and death will certainly occur. When there is no birth, no matter how many conditions there may be, the phenomena of aging and death will not occur. That is why it is said that birth is the condition for aging and death.