大般涅槃經義記 9.181

9.181

次釋其文。文中初說心法相即凡聞起諍。就所說中文別有三：一明聖人報身五陰從無明生；二將聖類凡，凡亦如是；三就凡中，明其心法展轉相心，更無別數。今此所明十二因緣，少異餘處。異相如何？餘處所辨過去因中彰無明行，今此具論無明愛取及與行有。又復餘處現在果中說識名色六入觸受，今此唯說受及名色。又復餘處現在因中說愛取有，今此通說無明愛取及與行有。又復餘處未來果中說生老死，此說受觸識與六入。十二因緣齊通三世，隱顯互論皆得無傷。文中先別，後總結之。別中，先明過去之因。「從無明生愛當知是愛即無明」者，無明之心對境深著即名為愛，是故此愛即是無明。「從愛生取當知是取即無明愛」者，即前愛心取著境界即名為取，體性不殊是故此取即無明愛。「從取生有是有即是無明」等者，即前取心起業名有，是故此有即無明等。次論現果。「從有生受即行有」者，此名識支以之為受。識支即是現報之體，從因納得故名為受。即前有支轉為此受，是故此受即前行有。亦應即前無明愛等，就近言之。「從受因緣生名色」者，受增為名，所託精血說之為色。「從受生於無明愛取有及行」者，從現報受起後因也。「從受因緣生受觸識六入」等者，從現報識轉起未來生死果也。亦應宣說名色即受，乃至宣說六入即受，以下結中說受即於十二支故略而不論。上來別舉。「是故受支即十二緣」總結無別。受心向前即於過去無明愛等，向後即於名色等故即十二支。

Next, we explain the text. In the text, it first speaks of the mental dharmas being mutually identical, and ordinary people hear this and give rise to disputes. Within what is stated, the text has three distinct parts: 1. clarifying that the five aggregates of the sage's retribution body arise from ignorance; 2. using the sage to analogize ordinary beings, showing that ordinary beings are also like this; 3. within the context of ordinary beings, clarifying that their mental dharmas successively constitute mind and have no separate concomitants. What is clarified here concerning the twelve links of dependent origination differs slightly from other places. How does it differ? What is delineated in other places within the past causes reveals ignorance and volitional formations; here it fully discusses ignorance, craving, grasping, as well as volitional formations and existence. Furthermore, in other places within the present effects it speaks of consciousness, name-and-form, the six sense bases, contact, and feeling; here it speaks only of feeling and name-and-form. Furthermore, in other places within the present causes it speaks of craving, grasping, and existence; here it inclusively speaks of ignorance, craving, grasping, as well as volitional formations and existence. Furthermore, in other places within the future effects it speaks of birth, old age, and death; here it speaks of feeling, contact, consciousness, and the six sense bases. The twelve links of dependent origination equally pervade the three times; whether discussed implicitly or explicitly, either way does no harm to the meaning. In the text, it first distinguishes [them], and afterwards sums them up. Within the distinct treatment, it first clarifies the past causes. 'From ignorance arises craving; you should know that this craving is ignorance': when the mind of ignorance deeply clings to an object, it is called craving; therefore, this craving is ignorance. 'From craving arises grasping; you should know that this grasping is ignorance and craving': that very preceding mind of craving grasping onto objects is called grasping; their essential natures are not different, therefore this grasping is ignorance and craving. 'From grasping arises existence; this existence is ignorance', and so forth: that very preceding mind of grasping giving rise to karma is called existence; therefore, this existence is ignorance, and so forth. Next, it discusses the present effects. 'From existence arises feeling, which is volitional formations and existence': this refers to the link of consciousness, taking it as feeling. The link of consciousness is the substance of present retribution, and because it is received and obtained from causes, it is called feeling. That very preceding link of existence transforms into this feeling; therefore, this feeling is the preceding volitional formations and existence. It should also be the preceding ignorance, craving, and so forth, but it is spoken of in terms of what is proximate. 'With feeling as condition, name-and-form arises': feeling expanding is 'name', and the semen and blood relied upon are called 'form'. 'From feeling arise ignorance, craving, grasping, existence, and volitional formations': from the feeling of present retribution, subsequent causes are given rise to. 'With feeling as condition arise feeling, contact, consciousness, the six sense bases', and so forth: from the consciousness of present retribution, future effects of birth and death are generated. One should also say that name-and-form is feeling, up to saying that the six sense bases are feeling; but because in the subsequent concluding summary it says that feeling is identical to the twelve links, it is omitted and not discussed. The above has individually cited them. 'Therefore the link of feeling is the twelve links of dependent origination' concludes by summing them up as not different. The mind of feeling points back to being identical to past ignorance, craving, and so forth, and points forward to being identical to name-and-form and so on; hence it is identical to the twelve links.