新華嚴經論 26.8

26.8

第七一段有兩行半經。云復次無明緣行者，有三世無明，無明緣行是當念中，過去是所緣前境故。經云「是觀過去識」。乃至受是觀現在為識受，是當念中現在，為明識受分別領受現在事故。愛乃至有，是觀未來，為愛有二事是當念中未來故，為是當念中識受，後方計實有，成愛染故。於是以後展轉相續者，以此無明緣行、識、受、愛、有，成三世業苦果相續不斷。但無明滅即行滅，即識受愛有并十二有支總滅。是觀待斷者，明十二緣待觀方斷故，此以六相義該通。

The seventh section has two and a half lines of the sūtra. It says: 'Furthermore, fundamental ignorance conditions karmic formations.' There is the fundamental ignorance of the three times: fundamental ignorance conditioning karmic formations occurs in the present thought, and the past is the cognized prior sense-object, which is why the sūtra says: 'This contemplates the past consciousness.' From [consciousness] up to sensation is the contemplation of the present, for consciousness and sensation are present in the immediate thought, explaining that consciousness and sensation discriminate and receive present affairs. From craving up to becoming is the contemplation of the future, because the two matters of craving and becoming are future in the immediate thought; because following the consciousness and sensation in the immediate thought, one later calculates real existence, producing craving and defilement. 'Continuing in succession thereafter' means that by these—fundamental ignorance conditioning karmic formations, consciousness, sensation, craving, and becoming—the karmic suffering fruits of the three times are formed, continuing without interruption. But once fundamental ignorance ceases, karmic formations cease, and consciousness, sensation, craving, becoming, and all twelve limbs of existence completely cease. 'Severed through relative contemplation' explains that the twelve conditions are severed only by waiting upon contemplation; this is comprehensively encompassed by the meaning of the six characteristics.