Yogācārabhūmi-śāstra, Volume 10

(Thirteen) 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 dispositions (anuśaya) have not been eradicated, when the mind gives rise to a grasping mind toward all the dharmas it seeks, those dharmas will come into existence; why is it said here that only craving (tṛṣṇā) is the condition for grasping (upādāna)? Answer: Because of the arising of hope and longing, at the time of pursuing [the dharmas], one is able to activate the latent dispositions, and is also able to draw them forth to accord with those dharmas.

The meaning of latent dispositions (anuśaya) is that when afflictions have not been eradicated, they constantly follow the Ālayavijñāna, hidden within the Ālayavijñāna, or dormant within the Ālayavijñāna, and when the conditions ripen, the afflictions will manifest. But afflictions also follow the manas, accompanying the manas; when the conditions ripen, the manas manifests the afflictions and accords with them, and karmic actions will then arise accordingly. Craving is also a kind of affliction; it is because of craving that the mental action of grasping arises, whereas the affliction of hatred is a turning away, not an according-with and not a grasping. That is why it is said that craving conditions grasping, not that afflictions condition 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 already said earlier that with ignorance as the condition, karmic existence is initiated; why is it now said that the three existences are born from the condition of grasping? Answer: Because of the force of the condition of grasping, the karmic results that have been created are made to arise in the various realms and levels, and afterwards can bring forth the results of karma such as the six consciousnesses and nāma-rūpa, etc.; therefore it is said that grasping conditions existence.

Question: A living being also requires conditions such as the father's semen and the mother's blood in order to be born; why is it said here that only the condition of the three existences brings about 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; therefore it is said that existence conditions birth. Furthermore, because the three existences are the most decisive factor, it is said that only 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 adverse circumstances, and being oppressed by others; why is it said here that aging and death occur only because of birth? Answer: Although many conditions contribute to the appearance of aging and death, aging and death certainly take 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 follow; when there is no birth, no matter how many conditions there are, the phenomena of aging and death will not occur. That is why it is said that birth is the condition for aging and death.