大方廣佛華嚴經隨疏演義鈔 66.9

66.9

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."