般若波羅蜜多心經幽贊 2.61

2.61

雜染順觀者，初知體性具十二支，一、無明，謂迷內、外愚；二、行，謂福、非福、不動；三、識，謂異熟識；四、名色，謂五蘊；五、六處，謂六根、六觸能對境之勝劣；七、受，能領境之苦樂；八、愛，謂三界貪；九、取，謂煩惱；十、有，即行至受六支種子，由愛、取潤，能有後有；十一、生，謂苦果現起；十二、老死，謂衰變、終沒。次觀由癡發起邪行，能集當來隨業果識，五蘊相起，諸根圓滿，觸受境界，種子感果，耽著希求，煩惱滋長，潤前業等，五趣苦生，老死、憂悲之所隨逐。故契經言，無明緣行乃至生緣老死。識等五支因無次第，依當起位說為後緣。

As for the direct contemplation of defilement: first, one knows its essential nature as possessing twelve links. 1. Ignorance: namely, delusion regarding internal and external stupidity. 2. Formations: namely, meritorious, non-meritorious, and immovable [karma]. 3. Consciousness: namely, the vipāka-consciousness. 4. Name-and-form: namely, the five aggregates. 5. Six bases: namely, the superiority and inferiority of the six sense faculties and six contacts facing objects. 7. Feeling: the ability to experience the pleasure and pain of objects. 8. Craving: namely, greed of the three realms. 9. Grasping: namely, the afflictions. 10. Existence: namely, the seeds of the six links from formations to feeling, moistened by craving and grasping, capable of producing future existence. 11. Birth: namely, the actual manifestation of the painful fruit. 12. Aging-and-death: namely, decline, alteration, and demise. Next, one contemplates that due to delusion, wrong actions arise, which can accumulate future consciousness resulting from karma; the marks of the five aggregates arise, all faculties become complete, objects are contacted and felt, seeds produce their fruits, one indulges and longs, afflictions proliferate and moisten the former karma, etc., pain in the five destinies is born, and aging-and-death, sorrow and lamentation follow. Therefore a sūtra says: "Ignorance conditions formations... up to birth conditions aging-and-death." The causal sequence of the five links such as consciousness has no temporal order, but based on their actual manifestation, they are spoken of as subsequent conditions.