新華嚴經論 26.5

26.5

第四一段有十五行半經，明無明及十二有支皆有二種業者，一由無明故，令一切眾生迷於無作智自性法界；二由無明緣生，便作思想行緣故，故云與行作生起因。行亦有二種業者，一由迷法界智執成來世報、二由妄行心想識種便生。是故經云「與識作生起因」。識亦有二種業者，一由迷根本智種，妄生識種，令諸業有相續不斷；二由迷根本普光明智所有無名相之微妙功德之名色，生識種所成生死業報之麁名色也。名色亦有二種業者，一由識成名色，由名色成識，故云互相助成；二由名色故，對六根中現相，能令六根中情識取之。六根亦有二種業者，一由迷無相體一相之理智，各隨別境別取境界色聲等異；二為六根現境，識心相對妄情便起故，云與觸作生起因。觸亦有二種業者，一由觸能迷所緣，便能受現世塵成諸喜怒；二由受現世塵故，成當來有苦果故。受亦有二種業者，一由迷一切法空，能領受愛憎等事；二與愛作生起因。已下如文自具。此一段緣生，皆從無明迷理智為首。

In the fourth section there are fifteen and a half lines of the sūtra, which explain that fundamental ignorance and the twelve limbs of existence each have two kinds of actions. First, due to fundamental ignorance, it causes all sentient beings to be deluded regarding the uncreated wisdom of the self-nature dharmadhātu; second, conditional arising due to fundamental ignorance immediately serves as the condition for the mental formations of thinking, which is why [the sūtra] says it serves as the originating cause for karmic formations. Karmic formations also have two kinds of actions: first, due to delusion regarding the dharmadhātu wisdom, clinging forms the retribution of future lives; second, due to the false formations of mental thinking, seeds of consciousness are generated, which is why the sūtra says they 'serve as the originating cause for consciousness.' Consciousness also has two kinds of actions: first, due to delusion regarding the seed of fundamental wisdom, it falsely generates the seeds of consciousness, causing the existence of various karmas to continue without interruption; second, due to delusion regarding the name-and-form of the subtle merits without name or mark possessed by the fundamental universal light wisdom, it generates the coarse name-and-form of the karmic retributions of birth and death formed by the seeds of consciousness. Name-and-form also has two kinds of actions: first, consciousness forms name-and-form, and name-and-form forms consciousness, which is why [the sūtra] says they mutually assist and accomplish each other; second, due to name-and-form, marks appear to the six sense organs, enabling the emotional consciousness within the six sense organs to grasp them. The six sense organs also have two kinds of actions: first, due to delusion regarding the principle and wisdom of the markless essence and single characteristic, they separately grasp different external realms of form, sound, and so forth in accordance with specific objects; second, because the six sense organs manifest sense-objects, and the conscious mind confronts them so that false sentiment immediately arises, [the sūtra] says they serve as the originating cause for contact. Contact also has two kinds of actions: first, because contact can delude [one regarding] the cognized objects, it can experience present defilements to form various joys and angers; second, because of experiencing present defilements, it forms the painful fruits of future existence. Sensation also has two kinds of actions: first, due to delusion regarding the emptiness of all dharmas, it can receive matters such as love and hate; second, it serves as the originating cause for craving. The remainder below is fully detailed in the text itself. This conditional arising in its entirety takes the delusion regarding principle and wisdom through fundamental ignorance as its head.