大方廣佛華嚴經隨疏演義鈔 65.11

65.11

疏「瑜伽云」下，後引《瑜伽》。俱有依根，已見〈問明品〉。即眼等色根與識同時，名為俱有，意取五色根。「等無間依」者，要前念滅，引生後念故。此即《瑜伽》約三際出因緣體文。然此段論文，數處引用，今當具引。彼論云「云何緣起體（此問也）？答：略說由三種相建立緣起。謂從前際中際生，從中際後際生。中際生已，若趣流轉、若趣清淨究竟。云何從前際中際生，中際生已後趣流轉？謂如有一，不了前際無明所攝，無明為緣，於福非福及與不動身語意業，若作若增長。由此隨業識乃至命終流轉不絕，能為後有相續識因。此識將生果時，由外貪愛正現在前以為助伴。從彼前際既捨命已，於現在世自體得生，在母胎中以因識為緣，相續果識前後次第而生，乃至羯邏藍等位差別而轉。在母胎中相續果識與名色俱，乃至衰老漸漸增長，爾時感生受業名色與異熟果。又異熟識即依名色而轉，由必依託六處轉故，是故經言名色緣識。俱有依根曰色，等無間依根曰名，隨其所應為六識所依，依止彼故乃至命終諸識流轉。又五色根，若根所依大種，若根處所，若彼能生大種曰色，所餘曰名。由識執受諸根隨相續故，方得流轉。故此二種依止於識，相續不斷。由此道理，於現在識緣名色，名色緣識，猶如束蘆，乃至命終相依而轉。如是名為從前際中際諸行緣起生，中際生已流轉不絕。當知，此中依胎生者（云云）云何從中際後際諸行緣起生？謂中際已生補特伽羅，受二種先業果，謂受內異熟果及境界所生外增上果。此補特伽羅或聞非正法故，或先慣習故，於二果愚，由愚內異熟果故，於後有生苦，不如實知。由迷後有，後際無明增上力故，如前諸行若作若增長，由此新所作業故，說此識名隨業識。即現法中說無明為緣故行生，行為緣故識生。此識於現法中名曰因識能攝受後生果識故。」釋曰：此上一段，論文三節。

Regarding the Commentary's stating, "The Yogācāra says..." onward: it subsequently cites the Yogācāra[-bhūmi]. Co-nascent supporting faculties have already been seen in the "Chapter on Clarifying Questions." That is, the physical faculties such as the eye are simultaneous with consciousness, and are thus called "co-nascent," with intention referring to the five physical faculties. "Equal-and-immediate support" means that the preceding moment must perish to induce the arising of the subsequent moment. This is precisely the text where the Yogācāra presents the substance of conditions in terms of the three temporal periods. However, this section of the treatise is cited in several places; it shall now be cited in full. That treatise says: "'What is the substance of dependent origination?' (This is the question.) Answer: 'Briefly stated, dependent origination is established by three characteristics: arising from the prior period into the middle period, and arising from the middle period into the subsequent period. Having arisen in the middle period, it tends either toward transmigration or toward the culmination of purification. How does it arise from the prior period into the middle period, and having arisen in the middle period, subsequently tend toward transmigration? It is said that when someone does not comprehend the prior period, being encompassed by ignorance, with ignorance as condition, with respect to meritorious, non-meritorious, and immovable bodily, verbal, and mental karma, they perform or accumulate it. Due to this, the consciousness following karma circulates without interruption up to the end of life, able to serve as the cause for the consciousness of subsequent continuity. When this consciousness is about to produce its fruit, it is accompanied by externally directed craving actively manifesting as its auxiliary. When one has discarded life from that prior period, one's self-substance arises in the present world; in the mother's womb, with the causal consciousness as condition, the successive fruit-consciousnesses arise sequentially before and after, continuing through the distinct stages such as the kalala. In the mother's womb, the successive fruit-consciousness is simultaneous with name-and-form, gradually growing up until old age, at which time the name-and-form of the experienced karma produces life and vipāka-fruit. Furthermore, the vipāka-consciousness operates in reliance upon name-and-form, because it necessarily operates in dependence upon the six sense-spheres; therefore, the sūtra states that name-and-form conditions consciousness. The co-nascent supporting faculty is called form; the equal-and-immediate supporting faculty is called name; according to their correspondence they serve as the support for the six consciousnesses, and relying on them, the consciousnesses transmigrate until the end of life. Moreover, the five physical faculties, the great elements on which the faculties depend, the locations of the faculties, and the great elements capable of generating them are called form; the remainder is called name. Because consciousness appropriates the faculties and they continue in succession, they are able to transmigrate. Therefore, these two rely upon consciousness and continue unbroken. By this principle, in the present, consciousness conditions name-and-form, and name-and-form conditions consciousness, like a bundle of reeds, operating in mutual dependence until the end of life. Such is called the dependent origination of formative forces arising from the prior period into the middle period, and having arisen in the middle period, transmigrating without interruption. One should know that here it is based on the womb-born... (and so forth). How does the dependent origination of formative forces arise from the middle period into the subsequent period? It is said that the sentient being (pudgala) already born in the middle period experiences two kinds of past karmic fruits: experiencing the internal vipāka-fruit and experiencing the external predominant fruit born of sensory objects. This pudgala, either through hearing non-authentic teachings or through prior habitual practice, is deluded regarding these two fruits. Because of delusion regarding the internal vipāka-fruit, they do not truly know the suffering of birth in a subsequent existence. Deluded regarding subsequent existence, through the predominant force of ignorance of the subsequent period, they perform or accumulate formative forces as before. Because of this newly performed karma, this consciousness is said to be the consciousness following karma. That is, within the present life, it is said that with ignorance as condition, formative activity arises, and with formative activity as condition, consciousness arises. In the present life, this consciousness is called the causal consciousness, because it is capable of encompassing the fruit-consciousness of future rebirth.'" The explanation says: This preceding passage of the treatise has three sections.