彰所知論 2.5

2.5

復次因果相續緣生法者，因緣相藉而生，故曰緣生。緣生有二，一外緣生、二內緣生。外緣生者，成世界法，如種生芽，如前已說。內緣生者，如有無明即有行等，名順緣生；如無明滅即行等滅，名逆緣生。順緣生者有七，復次約位、約遠續、約連縛、約剎那、約三際、約二重因果、約三惑等。約位者，於宿生中諸煩惱分位中五蘊即名無明，由無明勝故。如是說已下皆以從勝為名。行等諸法各具五蘊，行者宿世所造善不善業位間五蘊。識者，於母胎中正結生時，一剎那位所有五蘊。名色者，結生識后、六處生前其間五蘊。名者，受想行識四蘊名名；色者處胎分位，羯邏藍（此云和合亦云凝滑）、頞部曇（此云皰結）、閉尸（此云肉團）、鍵南（此云堅實）、鉢羅奢佉（此云肢體筋力等生）等五名色。六處者，處母胎中從眼等生至三和合，未了別境位間五蘊。觸者，根境識三和合，未能了別苦樂之因位間五蘊。受者，已了三受因差別相，嬰兒之時至未起婬位間五蘊。愛者，即年盛時能了婬慾未廣追求位間五蘊。取者，為得種種上妙資具，周遍馳求位間五蘊。有者，因馳求故積集，能牽當來果業位間五蘊。生者，由是業力，從此捨命、正結當有位間五蘊。老死者，從當來生名色至受位間五蘊。一切有部說，約位緣生即是遠續，連縛亦爾。經部宗者無約位說，約遠續者，謂無明與明相違，是心所法發行之因。行者，所發起業，福及非福、不動等業。識者，由業引令識生。名色者，胎中五蘊。六處者，眼等根生。觸者，根境識三和合，了別是心所法。受者，由彼所生苦樂捨等。愛者，貪著樂境。取者，尋求彼境。有者，由彼發起成當生業。生者，由業相續結生。老死者，令生彼生究竟轉死。連縛亦爾。

Furthermore, concerning the phenomena of conditioned co-arising in the continuity of cause and effect: because they arise by depending on causes and conditions, they are called 'conditioned co-arising'. Conditioned co-arising is of two kinds: first, external conditioned co-arising; second, internal conditioned co-arising. As for external conditioned co-arising, it is the phenomena that form the world—such as a sprout arising from a seed—as has already been explained above. As for internal conditioned co-arising, when there is ignorance there are karmic formations, and so forth; this is called forward conditioned co-arising. When ignorance ceases, karmic formations and so forth cease; this is called reverse conditioned co-arising. Forward conditioned co-arising has seven [aspects]: namely, according to states, according to distant continuity, according to unbroken succession, according to an instant, according to the three time periods, according to the two layers of cause and effect, and according to the three defilements, and so forth. According to states: in a past life, the five aggregates in the state of the various defilements are called 'ignorance', because ignorance is predominant. Having stated this, below all are named according to predominance. Karmic formations and other phenomena each possess the five aggregates. 'Karmic formations' are the five aggregates during the state in which wholesome and unwholesome karma were performed in past lives. 'Consciousness' is all the five aggregates at the state of a single instant when taking rebirth in the mother's womb. 'Name-and-form' are the five aggregates in the interval after the consciousness that links rebirth and before the six sense bases arise. As for 'name', the four aggregates of sensation, perception, formations, and consciousness are called 'name'; as for 'form', it refers to the states within the womb: kalala (meaning 'blended', also meaning 'viscous slime'), arbuda (meaning 'blister-knot'), peśī (meaning 'piece of flesh'), ghana (meaning 'solid mass'), and praśākhā (meaning 'growth of limbs, sinews, and strength')—these five are called 'form'. 'The six sense bases' are the five aggregates within the mother's womb from the emergence of the eyes and so forth up to the coming together of the three, during the state when one has not yet discerned sensory objects. 'Contact' is the five aggregates during the state when the three—sense organ, object, and consciousness—have come together, but one is not yet able to discern the causes of pleasure and pain. 'Sensation' is the five aggregates from infancy until the time before sexual desire arises, during which one has already discerned the distinctive characteristics of the causes of the three types of feeling. 'Craving' is the five aggregates at the age of youth when one is able to understand sexual desire, but has not yet extensively pursued it. 'Grasping' is the five aggregates during the state of seeking everywhere in order to obtain various superior material necessities. 'Becoming' is the five aggregates during the state of accumulating karma capable of projecting future fruition because of that seeking. 'Birth' is the five aggregates during the state when, through the power of that karma, one renounces life here and directly links into the next existence. 'Old age and death' are the five aggregates in the interval from name-and-form up to sensation in the future life. The Sarvāstivāda school states that conditioned co-arising according to states is precisely distant continuity, and unbroken succession is also the same. The Sautrāntika school does not teach according to states. According to distant continuity: ignorance is contrary to clarity, and is the mental factor that is the cause of initiating formations. 'Formations' are the karma initiated—meritorious, non-meritorious, and immovable karma. 'Consciousness' is consciousness brought to arise by karma. 'Name-and-form' are the five aggregates in the womb. 'The six sense bases' are the emergence of sense organs such as the eye. 'Contact' is the coming together of the three—sense organ, object, and consciousness—and is the mental factor of discernment. 'Sensation' is pain, pleasure, equanimity, and so forth arising from that. 'Craving' is attachment to pleasant objects. 'Grasping' is seeking after those objects. 'Becoming' is initiating and completing karma for future rebirth through that. 'Birth' is the linking of rebirth through the continuity of karma. 'Old age and death' are causing that birth to progress ultimately to death. Unbroken succession is also the same.