大方廣佛華嚴經隨疏演義鈔 66.9

66.9

疏「此若不斷則名連縛」下，第二略釋餘三緣起。論云連縛者，如《品類足論》「謂遍有為十二支位，所有五蘊皆分位攝，即此懸遠相續無始，說為遠續。」上皆論文。釋曰：連縛要因果無間相連起也。若情非情皆有生滅念念相續，故剎那連縛遍一切有為。云謂遍有為分位。緣起要約順生受業及不定業，三世十二支五蘊分位若遠續者，即前分位遠相續耳，故論云即此相續。《順正理論》云「遠續緣起，謂前後際有順後受業及不定業，無始流轉，如說無明有愛本際不可知等。連縛緣起，取相隣接相繫不斷。」彼疏云「遠續唯隔越，連縛唯無間。遠續唯異熟因，若兼無情亦同類因。連縛定非異熟，異熟因非連縛，故通同類。遍行能作，除相應，俱有此二，非前後故。」

As for the Commentary's "If this is not interrupted, it is called connected binding" and so on: this is the second [part], briefly explaining the remaining three types of conditioned arising. As for what the treatise calls connected binding: as in the Prakaraṇapāda, "It refers to all states of conditioned things across the twelve branches, where all five aggregates are subsumed under states; this very continuous succession extending far from beginninglessness is called distant continuity." All of the above is treatise text. The explanation states: connected binding requires cause and effect to arise in direct, uninterrupted connection. Both the sentient and the non-sentient undergo arising and ceasing, continuing moment to moment; hence momentary and connected binding pervade all conditioned things. It refers to pervading the states of conditioned things. Conditioned arising strictly pertains to karma to be experienced in the next life and indefinite karma; the states of the twelve branches and five aggregates across the three periods of time, if in distant continuity, are merely the distant continuous succession of the aforementioned states. Hence the treatise says, "this very continuous succession." The Nyāyānusāra says: "Distant-continuity conditioned arising refers to karma to be experienced in subsequent lives and indefinite karma across previous and subsequent bounds, circulating from beginninglessness, as in the statement that the primal bound of ignorance and existence-craving is unknowable, and so forth. Connected-binding conditioned arising takes their being adjacent to each other and bound without interruption." That commentary says: "Distant continuity involves only intervening separation; connected binding involves only lack of interval. Distant continuity is only fruitional cause; if also encompassing the insentient, it is also a cause of the same category. Connected binding is definitely not fruitional, and fruitional causes are not connected binding; hence it extends to causes of the same category. Pervasive and efficient causes exclude associated and co-existent causes, because these two are not prior and posterior."