彰所知論 2.5

2.5

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.