法華義疏 8.278

8.278

「謂是苦」下，第三、正明三轉，略舉其一也。「及廣說十二因緣」下，第二，所以明說十二因緣者有二種義：一者、廣上四諦義，廣苦集為十二相生，廣滅道為十二還滅。二者、時坐有二種根緣，一、求聲聞；二、求緣覺，為求聲聞說四諦，為求緣覺說十二因緣，故〈信解品〉云「密遣二人」，即其事也。言「無明」者，一、顯通隱別故說無明，過去世中一切煩惱皆有闇惑迷理之義，就此通義故說無明。二者、無明煩惱迷於本際，集起生死其力最強，從強為名故說無明。無明有四：一、迷理無明，所謂迷於二諦之理，故《地經》云「不知世諦第一義諦故名無明」。二、發業無明，所謂三根、三毒煩惱，三根煩惱能發思業，三毒煩惱發身口業。三、覆業無明，謂造業已重於前境起貪瞋等，復助前業令其增長。四、潤生無明，若依《成實論》，唯愛能潤餘但遠助。若據斯義，潤生即狹唯在於愛，受生則廣通於餘結；《地經》亦然，故彼經言「愛水為潤，無明覆弊，我心溉灌」。《毘曇》云「潤生受生諸結皆能，但纏垢等能潤不能受生」。「行」者，謂罪、福、不動三行，亦身口意三行也。「識」支者，凡有三種：一、種子心識作行已後、受生之前所有心識，為業煩惱所勳發，故能生後果識，說為識支。二者、無明行中所有心識亦是識支。三、受生心識名為識支，謂生時一念之頃染污識也。「名色」支者，四陰名名、色陰名色，當於爾時四陰纔裁有其名未有其用，故稱名也。又釋名色兩字但目於色，謂此是內色，受眾生名，異外色也。又釋色當法體為目，心從能詮名字受稱，以心法隱昧，故以能詮之名目之。「六入」者，生識處名入，色增長名五入，名增長名意入也。「觸」支者，觸對前境故名為觸。依《毘曇》解觸有五種：一、增語觸，謂意地觸數能發語言。二、有對觸，五識中相應之觸，觸對現境故名有對。三者、明觸，謂無漏觸。四、無明觸，謂諸煩惱相應之觸。五、處中觸，所謂一切有漏之觸。所言「受」者，或總名一受，或分為二：謂身、心兩受。五識相應為身受，意識相應為心受。或三或五或六，六根生受或十八，六憂、六喜、六捨，此亦二：垢、淨，為三十六，三世論之合百八受。所言「愛」者，《涅槃經》云「染集一愛」，爾時但有食愛未有欲愛，故稱為一。所言「取」者，煩惱既重，四方馳求，故稱為取。《毘曇》四取具攝百八煩惱，欲界煩惱之中除於戒見故名欲取，以緣外欲故名欲取；上二界煩惱除於戒見緣於內生，名我語取。此二分上下界異故開二取。次三界四見名為見取，三界戒取名為戒取。此二通三界論，鈍使分二取、利使分二取也。若依《成論》，身見一使名我語取，實無我體但著我名故云我語；依此身見起於邊見取著斷常，若見斷者即著五欲名為欲取，以無後世貪現樂故，若見常者有利有鈍，若鈍根者則便持戒望後世樂名為戒取，若利根者說神是常苦樂不變即無罪福故起邪見說為見取。《成實》四取攝惑不盡，所言有者，業能牽於三有故名為有。又含有未來果故為有，現在世識名未來生，現在名色以去四果名為老死。十二緣義廣，今略釋名也。

From "Saying: 'This is suffering'" onward is the third [part], directly clarifying the three turnings [of the Wheel of the Dharma], summarily presenting one of them. From "and expounding at length the twelve links of dependent origination" onward is the second [part]. The clarification of expounding the twelve links of dependent origination has two meanings: First, it expands upon the meaning of the four noble truths above, expanding suffering and origination into the twelve [links of] mutual arising, and expanding cessation and the path into the twelve [links of] reverse cessation. Second, those seated at the time had two kinds of roots and capacities: one sought to be a śrāvaka, and the other sought to be a pratyekabuddha; for those seeking to be śrāvakas he taught the four noble truths, and for those seeking to be pratyekabuddhas he taught the twelve links of dependent origination. Therefore the "Belief and Understanding Chapter" says "secretly dispatched two men," which refers to this very matter. As for "ignorance": First, it is spoken of as ignorance because it manifests the general and conceals the particular; all afflictions in past lifetimes have the meaning of being dark, confused, and deluded about reality, and it is in terms of this general meaning that it is called ignorance. Second, the affliction of ignorance is delusion regarding the fundamental source; its power in accumulating and giving rise to birth and death is the strongest, and taking its name from its strength, it is called ignorance. There are four types of ignorance: 1. Ignorance deluded about reality, namely being deluded about the principle of the two truths; hence the Daśabhūmika Sūtra says, "Not knowing the conventional truth and the ultimate truth is called ignorance." 2. Ignorance that initiates karma, namely the afflictions of the three roots and the three poisons; the afflictions of the three roots can initiate karma of volition, while the afflictions of the three poisons initiate karma of body and speech. 3. Ignorance that covers karma, meaning that after creating karma, one repeatedly gives rise to greed, anger, and so forth toward previous objects, thereby further aiding the previous karma to make it grow. 4. Ignorance that moistens rebirth: According to the Tattvasiddhi Śāstra, craving alone can moisten [rebirth], while the rest only provide remote assistance. In terms of this meaning, moistening rebirth is narrow and resides solely in craving, whereas receiving rebirth is broad and extends to the other fetters. The Daśabhūmika Sūtra is also like this; hence that sūtra states: "Moistened by the water of craving, covered and obstructed by ignorance, and irrigated by the mind of self." The Abhidharma says: "All fetters are capable of both moistening rebirth and receiving rebirth, but the entanglements, defilements, and the like can moisten, yet cannot receive rebirth." "Formations" refers to the three formations of demerit, merit, and the imperturbable, as well as the three formations of body, speech, and mind. As for the link of "consciousness," there are three kinds in all: 1. The mental consciousness of the seed: all mental consciousness after performing formations and before receiving rebirth, which, perfumed and activated by karma and afflictions, is capable of producing the subsequent consciousness of the fruit, is spoken of as the link of consciousness. 2. All mental consciousness within ignorance and formations is also the link of consciousness. 3. The mental consciousness that receives rebirth is called the link of consciousness, namely the defiled consciousness in a single instant at the time of birth. As for the link of "name-and-form," the four aggregates are called name, and the form aggregate is called form; at that time, the four aggregates merely have their names but do not yet have their functions, hence they are called "name." Alternatively, it is explained that the two characters "name-and-form" refer only to form, meaning that this is internal form which receives the name of a sentient being, distinguishing it from external form. Alternatively, it is explained that form refers to the entity of phenomena, while mind receives its designation from the names capable of expressing it; because mental phenomena are hidden and obscure, they are designated by the names capable of expressing them. As for the "six sense bases," the places where consciousness arises are called bases; the growth of form is called the five bases, and the growth of name is called the mental base. As for the link of "contact," it is called contact because it contacts and confronts the object before it. According to the Abhidharma's explanation, there are five kinds of contact: 1. Contact of designation, meaning the mental factor of contact on the mental ground that can initiate speech. 2. Contact with resistance, the contact associated with the five consciousnesses, called "with resistance" because it contacts and confronts present objects. 3. Clear contact, meaning uncontaminated contact. 4. Ignorant contact, meaning contact associated with the afflictions. 5. Intermediate contact, namely all contaminated contact. As for what is called "feeling," it is either generally termed one feeling, or divided into two: namely, the two feelings of body and mind. Association with the five consciousnesses is bodily feeling, and association with the mental consciousness is mental feeling. Or there are three, five, or six; or the feelings produced by the six sense faculties are eighteen: six sorrows, six joys, and six equanimities; these also have two types, defiled and pure, making thirty-six; discussing them across the three time periods, they total one hundred and eight feelings. As for what is called "craving," the Nirvāṇa Sūtra says, "Defiled accumulation is one craving"; at that time there is only craving for food and not yet craving for sensual desire, hence it is called one. As for what is called "grasping," because the afflictions are already heavy and one rushes and seeks in the four directions, it is called grasping. In the Abhidharma, the four graspings completely subsume the one hundred and eight afflictions: among the afflictions of the desire realm, excluding rules and views, it is called grasping at desires, named grasping at desires because it takes external desires as its object; the afflictions of the upper two realms, excluding rules and views, which take internal birth as their object, are called grasping at theories of self. These two are divided because of the difference between the lower and upper realms, hence opening up two graspings. Next, the four views of the three realms are called grasping at views; grasping at rules and vows in the three realms is called grasping at rules and vows. These two are discussed as extending across the three realms: the dull proclivities are divided into two graspings, and the sharp proclivities are divided into two graspings. According to the Tattvasiddhi Śāstra, the single proclivity of the view of a self is called grasping at theories of self; there is truly no entity of a self, but one merely clings to the name of a self, hence it is said to be theories of self. Relying on this view of a self, one gives rise to extreme views and clings to annihilationism or eternalism: if one holds the view of annihilationism, one then clings to the five desires, which is called grasping at desires, because there is no future life and one craves present pleasures; if one holds the view of eternalism, there are the sharp and the dull: if one is of dull roots, one then upholds precepts hoping for future pleasures, which is called grasping at rules and vows; if one is of sharp roots, one says that the spirit is eternal and that pain and pleasure do not change, so that there is neither demerit nor merit, and thus gives rise to wrong views, which is spoken of as grasping at views. The four graspings in the Tattvasiddhi do not exhaustively subsume the afflictions. As for what is called "existence," because karma can lead into the three existences, it is called existence; furthermore, because it contains future fruits, it is existence. Consciousness in the present lifetime is called future birth; and the four fruits from present name-and-form onwards are called old age and death. The meaning of the twelve links is broad; here their names are briefly explained.