妙法蓮華經玄贊 7.499

7.499

緣相者，無明有二：一真實義，愚通下中品；二異熟，愚唯是上品。此之二愚皆緣內身異熟果起。行有二種：一善，二不善。或分為三：一不動、二福、三非福。此為有分熏習所攝。識等五種名言熏習，此五無記，勢力羸劣，不能自生，處所未定，要待有分熏習方起。由下品愚發不動業，由中品愚發於福業，由上品愚發非福業。隨發業已遂集識等五支種子，攝屬於行，有當生處，即是當來生老死種種位定。無五體前後差別之相，依當起位說因為五。故《唯識》云：「謂緣迷內異熟果愚，發正能招後有諸業為緣，引發親生當來生老死位五果種已，次依迷外增上果愚緣境界受，發起貪愛，緣愛復生欲等四取，愛、取合閏能引業種及所引因，轉名為有。自從中有至本有中未衰變來，生支體起，衰變命終老死支現，憂悲苦惱種種隨生。」此說由迷內身無明，緣異熟受能發諸業，遂集當來生老死位五支種子，有當生處。復由迷外境界無明，緣境界受起愛及取，閏前行等六支種子，近有後果，轉立有名。自後五支現行遂起，名生老死。是名緣起為緣之相。《瑜伽》復有三釋，相生次第如《瑜伽》說。

Regarding the characteristics of conditionality: ignorance is of two kinds: first, [ignorance regarding] real truth, in which delusion extends through lower and middling grades; second, [ignorance regarding] vipāka, in which delusion is solely of the superior grade. Both of these two delusions arise in dependence on the vipāka-fruit of one's internal body. Karmic formations (saṃskāra) are of two kinds: first, wholesome; second, unwholesome. Or they are divided into three: first, immovable; second, meritorious; third, non-meritorious. These are subsumed under the habituation of the factors of existence (bhavāṅga-vāsanā). The five kinds beginning with consciousness are habituations of nominal designation (nāma-prajñapti-vāsanā); these five are indeterminate (avyākṛta), their power is weak, they cannot arise on their own, and their place is not yet determined, needing to wait upon the habituation of the factors of existence before arising. By lower-grade delusion immovable karma is initiated; by middling-grade delusion meritorious karma is initiated; by superior-grade delusion non-meritorious karma is initiated. Having initiated karma accordingly, one then amasses the seeds of the five links beginning with consciousness, which are subsumed under karmic formations, and have a future place of rebirth; that is, the seeds of future birth, aging, and death have their positions determined. There are no characteristics of temporal prior-and-posterior difference among the five essences; it is in reliance on their future arising positions that the causes are said to be five. Therefore the Vijñaptimātratāsiddhi says: 'That is to say, relying on delusion that is ignorant of the internal fruit of vipāka, karma that directly can incur future existence is initiated as a condition; after leading to and directly producing the seeds of the five fruits at the stages of future birth, aging, and death, next, relying on delusion that is ignorant of the external predominant fruit, in dependence on feeling regarding sensory objects, craving is aroused; in dependence on craving, the four clingings such as sensual clinging further arise; craving and clinging combine to moisten the seeds of karma capable of leading and the causes that are led, which are then designated as "existence" (bhava). From the intermediate existence up to the basic existence, before decay and transformation occur, the essence of the link of birth arises; when decay and transformation occur and life ends, the link of aging and death manifests, and sorrow, lamentation, suffering, and distress of various kinds arise in succession.' This explains that due to ignorance that is deluded regarding the internal body, karmic formations are initiated in dependence on feeling as vipāka, thereby amassing the seeds of the five links at the stages of future birth, aging, and death, which have a future place of rebirth. Furthermore, due to ignorance that is deluded regarding external objects, craving and clinging arise in dependence on feeling regarding objects, moistening the seeds of the preceding six links beginning with karmic formations; when the future fruit is imminent, they are designated as "existence". Thereafter, the active manifestations of the five links arise, termed "birth, aging, and death". These are called the characteristics of dependent origination functioning as conditions. The Yogācārabhūmi has another three explanations, and the sequence of their mutual arising is as explained in the Yogācārabhūmi.