大般涅槃經義記 8.208

8.208

次喻顯之。「十二因緣等共有之亦內亦外」略以標舉。十二因緣即為一門，一切眾生等共有之亦內亦外復為一門。就共有中，現所具者名之為內，當有現無說以為外。下廣釋之，先廣初門。「何等十二」問以起發，次辯其相。初二可知。「現初受胎名為識」者，汎論識支。有其三種：一種子心識，過去世中造業已後，所有心識為業煩惱之所熏故能生於後，名為識支。若復通論，過業煩惱相應心識亦是識種。二求生心識名為識支，謂中陰心。三初生心識名為識支，謂現報中最初一念染污心識，於彼父母精血之所妄想起於華池等愛。今此偏說受生心識以為識支，故言現在受胎名識。「入胎五分四根未具名名色」者，《毘婆沙》釋：從識至於現身死來合有十時，胎內五時、胎外五時，胎內五時名為五分。此五分中分為三支，最初一念說為識支。第二念後四根未具判為名色，色少心初合但有身根，未具眼耳鼻舌四根名四未具，是時身根說之為色、四陰曰名，色相形現當相名色。四陰心法冥漠難彰，非名不別，故從詮目說之為名。故《楞伽》云「以名宣說無色四陰稱曰名矣」。「具足四根未名觸時名六入」者，前五分中，根具後判為六入。後四簡前，未觸異後。前色增長分為五入，前名增長說為意入。「未別苦樂是名觸」者，出胎已後匍匐已前，意識地中未能了別苦樂增異，名為未別。五識地中觸境方覺，故名為觸。「染習一愛名為受」者，《毘婆沙》說：愛有二種，一者食愛、二者色愛愛著女色。匍匐已後但有食愛，未有第二色愛已來，說為受支。「習近五欲是名愛」者，色愛已起，未有追求色境界來，說為愛支。「內外貪求名為取」者，內色為內、財事為外，貪求是時說為取支。「為內外事起身等業名為有」者，為財為色造業麁顯。「現世世識名未來生，現在名色六入觸受名未來世老病死」等將前類後。「是名」總結。

Next, analogies are used to elucidate it. "The twelve links of dependent origination are possessed in common by all, and are both internal and external" briefly introduces the topics. The twelve links of dependent origination constitute one heading, and their being possessed in common by all sentient beings and being both internal and external constitutes another heading. Regarding being possessed in common: that which one presently possesses is termed "internal", and that which one will have in the future but presently lacks is described as "external". Below, this is broadly explained; first, the initial heading is expounded. "What are the twelve?" raises the question to introduce them; next, their characteristics are distinguished. The first two are self-evident. As for "the initial reception of the womb in the present is termed 'consciousness'", discussing the link of consciousness broadly, there are three kinds: First, consciousness as a seed. After karma has been created in past lifetimes, all consciousness, being perfumed by karma and defilements, is able to give birth to subsequent [existences]; this is termed the link of consciousness. Speaking comprehensively, the consciousness associated with past karma and defilements is also the seed of consciousness. Second, the consciousness that seeks rebirth is termed the link of consciousness—that is, the mind of the intermediate state (antarābhava). Third, the consciousness at initial birth is termed the link of consciousness—that is, the very first single moment of defiled consciousness in the present retribution, when, directed toward the semen and blood of the parents, one mistakenly gives rise to craving for a flowering pool and the like. Here, it specifically refers to the consciousness receiving rebirth as the link of consciousness, and hence it says that the initial reception of the womb in the present is called "consciousness". As for "the five stages in entering the womb when the four faculties are not yet complete are termed 'name-and-form'", the *Vibhāṣā* explains: from consciousness up until the death of the present body, there are altogether ten periods—five periods inside the womb and five periods outside the womb. The five periods inside the womb are termed the "five stages". Among these five stages, they are divided into three links: the very first single thought-moment is spoken of as the link of consciousness; after the second thought-moment, when the four faculties are not yet complete, it is judged to be name-and-form. Form is minimal and mind is initial; combined, there is only the body faculty. Lacking the four faculties of eye, ear, nose, and tongue, it is called "the four not yet complete". At this time, the body faculty is spoken of as "form", and the four aggregates are called "name". The physical appearance of form takes shape, and in accordance with its characteristics it is called "form". The mental dharmas of the four aggregates are subtle, obscure, and difficult to make evident; without names they cannot be distinguished, and therefore, following verbal designations, they are spoken of as "name". Hence the *Laṅkāvatāra* says: "Because the four formless aggregates are declared through names, they are called 'name'." As for "being fully endowed with the four faculties when it is not yet called contact is termed the 'six sense-spheres'", within the aforementioned five stages, after the faculties are complete, it is judged to be the six sense-spheres. The latter four distinguish it from what preceded; not yet having contact differentiates it from what follows. The previous form grows and is divided into the five sense-spheres; the previous name grows and is spoken of as the mind sense-sphere. As for "not yet distinguishing pleasure and pain is termed 'contact'", after emerging from the womb and before crawling, in the ground of the mental consciousness one is not yet able to discern the variations of pleasure and pain; this is called "not yet distinguishing". When one encounters sensory objects in the ground of the five consciousnesses and only then perceives them, this is termed "contact". As for "becoming attached through practice to one craving is termed 'feeling'", the *Vibhāṣā* says: there are two kinds of craving, the first being craving for food, and the second being sexual craving, namely attachment to female form. After crawling, when there is only craving for food and before the second sexual craving has arisen, this is spoken of as the link of feeling. As for "becoming familiar with the five desires is termed 'craving'", when sexual craving has already arisen but one has not yet sought the sense realm of forms, this is spoken of as the link of craving. As for "greedily seeking internally and externally is termed 'grasping'", internal form constitutes the internal, and wealth and worldly affairs constitute the external; greedily seeking at this time is spoken of as the link of grasping. As for "initiating physical and other karmas for the sake of internal and external matters is termed 'existence'", creating karma for the sake of wealth and sex becomes coarse and evident. "The consciousness of the present lifetime constitutes future birth; the present name-and-form, six sense-spheres, contact, and feeling constitute old age, sickness, and death in future lifetimes", and so forth, aligns what precedes with what follows. "These are termed…" is the overall conclusion.