大般涅槃經義記 9.182

9.182

下明如來說有心數，凡聞起諍。就所說中，具應明其過因現果、現因當果，而此文中略無當果。辨過因中，初言「眼色明欲四法生眼識」者，雖舉四法，為取惡欲為無明支。「欲即無明」正顯其相。此是過去無明支也。「欲性求時即名愛」者，過去愛也。「愛緣取」者，過去取也。「取緣業」者，過去行也。此言略少，若具應言取緣有者名之為業。次明現果。「業緣識」者，生現識支。「識緣名色」，起名色支。「名色緣六入」者，起六入支。「六入緣觸」，起現觸數名觸，下依此觸生諸心法。「觸緣想受」，起現受支，通想說之。「觸緣愛」者，起現愛支。「觸緣信進定慧等法」，起現有之。「如是等法因觸而生，然非觸」者，結明其異。由言非觸，故諸弟子執有別數。

Below, it explains that the Tathāgata speaks of the existence of mental concomitants, and ordinary people hear this and give rise to disputes. Within what is stated, it should fully clarify past causes and present effects, and present causes and future effects; yet in this text, it omits the future effects. In distinguishing the past causes, it first says: 'The four dharmas of eye, form, light, and desire produce the visual consciousness.' Although four dharmas are cited, it is to take evil desire as the link of ignorance. 'Desire is ignorance' directly reveals its characteristic. This is the past link of ignorance. 'When the nature of desire seeks, it is called craving': this is past craving. 'Craving conditions grasping': this is past grasping. 'Grasping conditions karma': this is past volitional formation. This wording is somewhat abbreviated; if stated fully, one should say that grasping conditions existence, which is called karma. Next, it clarifies the present effects. 'Karma conditions consciousness': this gives rise to the present link of consciousness. 'Consciousness conditions name-and-form': this gives rise to the link of name-and-form. 'Name-and-form conditions the six sense bases': this gives rise to the link of the six sense bases. 'The six sense bases condition contact': this gives rise to the present mental factor of contact, which is called contact, and below, relying on this contact, the various mental dharmas are produced. 'Contact conditions ideation and feeling': this gives rise to the present link of feeling, spoken of inclusively with ideation. 'Contact conditions craving': this gives rise to the present link of craving. 'Contact conditions dharmas such as faith, vigor, concentration, and wisdom': this gives rise to present existence. 'Such dharmas are produced due to contact, yet they are not contact': this concludes by clarifying their difference. Because it says they are not contact, the disciples cling to there being separate concomitants.