法華玄義釋籤 5.7

5.7

次料簡問答中，論「又問何故不立病為支？答（具如今文）欲界眾生尚有如薄拘羅者，況色無色界，故不以病為支。準例，老亦不是一切常有，故不立支。問：憂悲是支不？答：以終顯始者，始謂老死，終謂憂悲，以見憂悲，必有老死，憂悲既苦，老死必苦。又云憂悲等法散壞有支，猶如霜雹，是故非支。」論「又問三有為相何故生相獨為一支？老死二法共為一支？尊者波奢說佛知法相無能過者。復有說者，生能使法成立，老死使法不立。復有說者，法起時生勢用勝，法滅時老死勢用勝。」論「又問：無明有因不等（具如今文），若有，云何不立十三十四支？若無，無明不是無因，老死不是無果耶？答：應作是說，無明有因，老死是果，但不在有支中。何者（餘如今文）。復有說者，無明有因謂老死等。」如文。彼料簡文又約增數釋十二緣，當知有一種緣起法，謂一切有為法。復有二種緣起法，謂因果。復有三種緣起法，謂煩惱業苦。復有四種緣起法，謂無明行生老死，以現八支攝在過未故也。又有五種緣起法，謂愛取有生老死，以過現七支攝在現未故也。復有六種緣起法，謂三世各二，謂因果也。復有七種乃至十一，文中不列，指在他經。《大經》十四增數，文同《婆沙》。

Next, in the questions and answers of critical distinction: The treatise "also asks: 'Why is illness not established as a link?' Answer: (fully present in the current text) Even among sentient beings of the desire realm there are those like Vakkula, not to mention the form and formless realms; hence illness is not made a link. By analogy, old age also is not universally and constantly present, yet it is established as a link. Question: 'Are grief and lamentation links or not?' Answer: 'To reveal the beginning by the end: the beginning refers to aging and death, and the end refers to grief and lamentation. Because one sees grief and lamentation, there must be aging and death; since grief and lamentation are suffering, aging and death are inevitably suffering. It also says that dharmas such as grief and lamentation disperse and ruin the links of existence, like frost and hail; for this reason they are not links.'" The treatise "also asks: 'Among the three characteristics of conditioned phenomena, why is the characteristic of arising alone a single link, while the two dharmas of aging and death together form a single link?' The venerable Pārśva said: 'The Buddha knows the characteristics of dharmas, and no one can surpass him.' Furthermore, some say: 'Arising can cause dharmas to be established, whereas aging and death cause dharmas not to be established.' Furthermore, some say: 'When dharmas arise, the power of arising is superior; when dharmas cease, the power of aging and death is superior.'" The treatise "also asks: 'Does ignorance have a cause or not?' (fully present in the current text). 'If it has, why not establish a thirteenth and fourteenth link? If it has not, is ignorance not causeless, and is aging and death not without result?' Answer: 'One should state it thus: ignorance has a cause, and aging and death have a result, but they are not included within the links of existence. How so?' (the rest is as in the current text). Furthermore, some say: 'Ignorance having a cause refers to aging and death,' and so forth." As in the text. That passage of critical distinction also explains the twelve conditions according to increasing numbers: "It should be known that there is one kind of dharma of conditioned arising, namely all conditioned dharmas. There are two kinds of dharmas of conditioned arising, namely cause and effect. There are three kinds of dharmas of conditioned arising, namely afflictions, karma, and suffering. There are four kinds of dharmas of conditioned arising, namely ignorance, formations, birth, and aging-and-death, because the present eight links are subsumed within the past and future. There are also five kinds of dharmas of conditioned arising, namely craving, grasping, existence, birth, and aging-and-death, because the past and present seven links are subsumed within the present and future. There are six kinds of dharmas of conditioned arising, namely two each for the three periods of time, which refers to cause and effect." There are seven kinds up to eleven, which are not listed in the text, pointing to other sūtras. The increasing numbers up to fourteen in the Great Sūtra are identical in text to the Vibhāṣā.