大方廣佛華嚴經隨疏演義鈔 65.11

65.11

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.