妙法蓮華經玄贊 7.501

7.501

Regarding the subsumption under various dependent originations: the Mahāyānasaṃgraha, fascicle two, says: 'Briefly stated, dependent origination is of two kinds: first, dependent origination distinguishing own-nature, which refers to the arising of all phenomena in reliance on the ālayavijñāna; second, dependent origination distinguishing the agreeable and disagreeable, which refers to the twelvefold dependent origination functioning as conditions that distinguish agreeable and disagreeable bodily existences in the good and evil destinies.' Here, what is primarily spoken of is the latter dependent origination; the former is implicitly subsumed in sense, though not explicitly clarified. Furthermore, three kinds are taught; between these two, dependent origination of experiential enjoyment is added. The Madhyāntavibhāga says: 'One is called conditioning consciousness, the second is called the experiencer; herein, that which is capable of experiencing, discriminating, and conjecturing are the mental factors.' Dependent origination of experiential enjoyment refers to the six evolving consciousnesses; it is also subsumed under this meaning, though not explicitly distinguished. The Yogācārabhūmi further speaks of four kinds of dependent origination: first, the projecting causes, meaning ignorance and karmic formations; second, the projected, meaning the five beginning with consciousness; third, the actualizing causes, meaning craving, clinging, and existence; fourth, the actualized, meaning birth, aging, and death. The Abhidharmasamuccaya states that consciousness is also among the projecting causes, because the karmic seeds within consciousness are termed the link of consciousness, and the seeds of vipāka consciousness are subsumed under name-and-form. The Pratītyasamutpāda-sūtra says that the link of consciousness extends to both the projecting and the projected, because karmic seeds and consciousness seeds are both termed consciousness, and consciousness is the support of name-and-form, not subsumed under name-and-form. The Abhidharmakośa, chapter nine, further teaches four kinds: first, momentary; second, continuous; third, situational; fourth, long-extended. What is momentary? It means in a single moment, through greed, committing a killing, all twelve links are complete: delusion is ignorance; intention is karmic formations; discerning various objects is consciousness; the three aggregates concurrent with consciousness are collectively called name-and-form; the faculties abiding in name-and-form are explained as the six sense bases; when the six sense bases conjoin with the others, there is contact; receiving contact is feeling; greed is craving; the various entanglements associated with this are clinging; the bodily and vocal karma initiated thereby is existence; the arising of such phenomena is birth; their maturation and change is aging; their destruction and cessation is death. Now, in the Mahāyāna, the eight consciousnesses arise together and the defilements arise simultaneously, which is different from that system; the principle should be weighed accordingly. Furthermore, some say that momentary and continuous, as in the Prakaraṇapāda, both pervade conditioned phenomena and do not share the previous meaning. All five aggregates at the stages of the twelve links are subsumed under the situational; and this very remote continuity without beginning is called the long-extended. In the Mahāyāna, karmic functions are identical, and this does not violate the universal principle.