[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736) › 66.29 # 大方廣佛華嚴經隨疏演義鈔 66.29 大方廣佛華嚴經隨疏演義鈔 66.29 - **Language:** Classical Chinese ### [66.29](https://indike.org/pramana/in.bauddha.taisho.1736.66.29) 疏「無明望行至有餘二緣」者，第二辨餘二緣。自有三義：初三位具二、次二位具一、後結餘皆無。今初、先舉論文、從「並以」下疏釋。並以現行相望，總出有二緣所以。言「無間引生」者，明有等無間緣。謂等無間緣，要是現行心心所法，前念謝滅引生後念故。無明心心所滅，引行思心。愛心所滅，引起取心。此中愛支亦約現行，生及老死但是識與名色增長衰變，增長心滅引生衰變，故此三位有等無間。言「行等思心可反緣故」者，明有所緣緣。等者，等於取及老死。謂行之思心，可得反緣前無明支，故無明支即是行家所緣緣也。二取亦心所，故得緣愛，愛是取家所緣緣也。老死心所可緣於生，生即老死所緣緣也。皆言反緣者，後支緣前故。 > As for the commentary's "Ignorance with respect to volitional formations down to ... possess the remaining two conditions", this is the second \[part\], distinguishing the remaining two conditions. It naturally has three meanings: first, three states possess two; next, two states possess one; finally, it concludes that the rest lack both. As for the first, it first cites the text of the treatise, and from "both with" downward is the subcommentary's explanation. They both look to active manifestations with respect to one another, presenting the general reason for possessing the two conditions. The phrase "eliciting and generating without an interval" clarifies the presence of the immediately preceding condition (samanantara-pratyaya). That is to say, an immediately preceding condition must be an active mind or mental factor, because the previous thought-moment's cessation and destruction elicits and produces the subsequent thought-moment. The cessation of the mind and mental factors of ignorance elicits the mind of intention of volitional formations. The cessation of the mental factor of craving gives rise to the mind of clinging. Here, the link of craving also refers to an active manifestation. Birth and aging-and-death are merely the growth and decline of consciousness and name-and-form; the mind of growth ceasing elicits and produces decline, and therefore these three states have the immediately preceding \[condition\]. The phrase "because the mind of intention of volitional formations and so forth can reflect back upon \[them\]" clarifies the presence of the objective condition (ālambana-pratyaya). "And so forth" means equal to clinging and aging-and-death. That is to say, the mind of intention of volitional formations can reflect back upon the previous link of ignorance, and therefore the link of ignorance is indeed the objective condition of volitional formations. The two clingings are also mental factors, and therefore can take craving as object; craving is the objective condition of clinging. The mental factors of aging-and-death can take birth as object; birth is indeed the objective condition of aging-and-death. All are called "reflecting back" because the subsequent link takes the prior as object. > — English (machine translation) (machine translation) - [Previous: 66.28](https://indike.org/pramana/in.bauddha.taisho.1736.66.28) - [Next: 66.30](https://indike.org/pramana/in.bauddha.taisho.1736.66.30) - [Up: 66](https://indike.org/pramana/in.bauddha.taisho.1736.66) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.66.29) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.66.29](https://indike.org/pramana/in.bauddha.taisho.1736.66.29) · Pramāṇa