大方廣佛華嚴經隨疏演義鈔 66.12

66.12

疏「以此十二有支」下，第三約時攝六。於中有二：先廣釋五世、後「二依三世」下略例餘五。前中，先正明、後通妨。今初，即《涅槃》三十七意，南經三十四，迦葉問觀業苦，如來釋之。經云「智者復觀煩惱因緣生於煩惱，業因緣故亦生煩惱，煩惱因緣復生於業，業因緣故生苦。苦因緣故生於煩惱，煩惱因緣故生有支，有因緣生苦。有因緣生有，有因緣生業，業因緣生煩惱，煩惱因緣生苦，苦因緣生苦。善男子！智者若能作如是觀，當知是人能觀業苦。」遠公釋云：「此就五世以明因緣。謂過去過去有其二支。煩惱因緣生煩惱者，從彼過去過去煩惱，生於過去無明也。業因緣故亦生煩惱者，從彼過去過去業行，生於次過去無明。其次過去亦立二支，煩惱因緣復生於業者，過去無明生於行支。業生苦者，謂從前行生現識支。現在世中立其四支，言苦因緣生煩惱者，謂於現在五果起於愛取。煩惱因緣生於有者，從現愛取起現有支。有因緣生苦者，從現有支生未來生老死支。有因緣生有者，從現有支生未來有。現在世中善惡二業為同類因，生未來善惡業故。其次未來出於三支，有因緣生業者，未來業行前後相生。言業因緣生煩惱者，從未來世所造業，起未來世潤生煩惱。煩惱因緣生苦者，從未來世潤生煩惱，生於未來未來生支。未來未來唯立一支，苦因緣生苦者，從彼未來未來生支，生彼世老死支也。」釋曰：上以疏文對此經釋，於義可了，但疏文稍略耳。

As for the Commentary's "Taking these twelve branches of existence" and so on, this is the third [heading], subsuming six in terms of time. Within this there are two: first, an extensive explanation of the five periods of time; next, from "The second, based on the three periods of time" onward, a brief analogy with the remaining five. In the former, it first clarifies directly, and next resolves an objection. Now regarding the first: this is the intent of Nirvāṇa [Sūtra], fascicle 37—in the southern recension, fascicle 34—where Kāśyapa asks about contemplating karma and suffering, and the Tathāgata explains it. The sūtra says: "The wise also contemplate afflictions generating afflictions through causes and conditions; through karma as cause and condition, afflictions are also generated; afflictions through causes and conditions further generate karma; through karma as cause and condition, suffering is generated. Through suffering as cause and condition, afflictions are generated; through afflictions as cause and condition, the branches of existence are generated; through existence as cause and condition, suffering is generated. Through existence as cause and condition, existence is generated; through existence as cause and condition, karma is generated; through karma as cause and condition, afflictions are generated; through afflictions as cause and condition, suffering is generated; through suffering as cause and condition, suffering is generated. Good son! If a wise person is able to contemplate like this, you should know that this person is able to contemplate karma and suffering." Master Yuan explains: "This clarifies causes and conditions in terms of five periods of time. That is, the past of the past has two branches. 'Afflictions through causes and conditions generating afflictions' means that from the afflictions of that past of the past, the ignorance of the past is generated. 'Through karma as cause and condition, afflictions are also generated' means that from the karma and formations of that past of the past, the ignorance of the subsequent past is generated. For that subsequent past two branches are also established. 'Afflictions through causes and conditions further generating karma' means that past ignorance generates the formations branch. 'Karma generating suffering' means that from previous formations, the present consciousness branch is generated. Within the present period of time, four branches are established: the statement 'through suffering as cause and condition, afflictions are generated' means that regarding the five present fruits, craving and grasping arise. 'Through afflictions as cause and condition, existence is generated' means that from present craving and grasping, the present existence branch arises. 'Through existence as cause and condition, suffering is generated' means that from the present existence branch, the future birth and aging-and-death branches are generated. 'Through existence as cause and condition, existence is generated' means that from the present existence branch, future existence is generated, because wholesome and unwholesome karmas in the present period of time serve as causes of the same category, generating wholesome and unwholesome karmas in the future. In the subsequent future, three branches emerge. 'Through existence as cause and condition, karma is generated' means that future karma and formations sequentially generate one another. The statement 'through karma as cause and condition, afflictions are generated' means that from the karma produced in the future period of time, afflictions that moisten rebirth in the future period of time arise. 'Through afflictions as cause and condition, suffering is generated' means that from the afflictions moistening rebirth in the future period of time, the birth branch of the future of the future is generated. In the future of the future, only a single branch is established: 'through suffering as cause and condition, suffering is generated' means that from the birth branch of that future of the future, the aging-and-death branch of that period of time is generated." Explanation: Comparing the Commentary's text above with this sūtra's explanation, the meaning can be understood; the Commentary's text is merely somewhat brief.