華嚴經探玄記 13.35

13.35

初約經為三道不斷者。煩惱有二，謂能發、能潤。雖諸煩惱皆能發潤，然發業位無明力增，潤業受生愛取力勝，故偏說也。以無重發，立一無明；數數溉灌，故分愛取。業亦有二，謂未潤、已潤。業在引因，愛取未潤，初起造作，相顯名行。業在生因，愛取已潤，近生當果，立名為有。此約唯業有說。苦亦有二，謂在因與果。識等五種唯是報因，生等二位但是報果，以就所引因位難知差別相故，依當果位別顯五支，謂續生時，因識相顯；次根未滿，名色相增；次根滿時，六處明盛；依斯發觸，因觸起受，爾時乃名受果究竟。依此位立，因為五支。果位易了差別相故，總立二支以顯三苦。然所生果若在未來，為生厭故說生老死；若至現在，為令了知分位相生說識等五。具如《唯識論》第八中辨。又此惑業苦三為流轉之相，如淨意菩薩所造《十二緣論》頌云「煩惱初八九，業二及與十，餘七說為苦，三攝十二法。從三故生二，從二故生七，從七復生三，是故如輪轉。一切世間法，唯因果無人，但從諸空法，還生於空法。」解云：此辨三道相生顯二無我，廣如彼釋。

First, regarding the sūtra as the uninterrupted continuity of the three paths: afflictions (kleśa) are twofold, namely those able to initiate and those able to moisten. Although all afflictions can both initiate and moisten, at the stage of initiating karma the power of ignorance is predominant, and in moistening karma to receive rebirth the power of craving and grasping is superior; therefore they are stated separately. Because there is no repeated initiation, a single ignorance is posited; because of repeatedly watering and moistening, craving and grasping are divided. Karma is also twofold, namely unmoistened and already moistened. When karma is in the projected cause (ākṣepa-hetu), not yet moistened by craving and grasping, its initial arising and activity has conspicuous characteristics and is called volitional formations. When karma is in the producing cause (janaka-hetu), already moistened by craving and grasping, closely giving rise to the future fruit, it is established with the name of existence. This is spoken with respect to existence being exclusively karma. Suffering is also twofold, namely in the cause and in the fruit. The five kinds, consciousness and the rest, are exclusively retribution causes; the two stages, birth and the rest, are merely retribution fruits. Because at the stage of the projected cause their differentiated characteristics are difficult to discern, five links are separately revealed in accordance with the future fruit stage: namely, at the time of continuing rebirth, the characteristic of consciousness is conspicuous through the cause; next, when the faculties are not yet complete, the characteristics of name-and-form increase; next, when the faculties are complete, the six sense bases are fully developed; depending on these, contact is initiated, and due to contact, sensation arises; at that time it is named the culmination of the fruit of sensation. Established according to these stages, the causes become five links. Because the differentiated characteristics of the fruit stage are easy to understand, two links are collectively posited to reveal the three sufferings. However, if the fruits to be produced are in the future, birth and aging-and-death are spoken of to give rise to revulsion; if they have arrived at the present, the five links, consciousness and the rest, are spoken of to make known their mutual arising across stages. This is fully differentiated as in the eighth fascicle of the Cheng weishi lun. Furthermore, these three—affliction, karma, and suffering—constitute the characteristics of saṃsāric transmigration, as a verse in the Dvādaśāṅga-pratītyasamutpāda Śāstra composed by Bodhisattva Śuddhamati says: / 'Afflictions are the first, eighth, and ninth; / karma is the second and the tenth; / the remaining seven are said to be suffering; / the three subsume the twelve factors. / From the three, two are born; / from the two, seven are born; / from the seven, three are born again; / therefore it turns like a wheel. / All worldly dharmas / are merely cause and fruit, without a person; / only from empty dharmas / are empty dharmas born in return.' / Explanation: this differentiates the mutual arising of the three paths to reveal the two kinds of selflessness, as explained at length therein.