大般涅槃經疏 31.29

31.29

「復次善愛念心」下，第四明約法，又三：一約法、二約人、三就譬。此初就法，明其中九法，為三意：前四是因、中三是體、後二是果。「復次欲者即發心」下，第二就人。此中九法為二：前四就因、後五就果。然因中通內凡，果地通學與無學。「復次欲名為識」下，第三就譬。此又三解。一開善云：此舉十二因緣是九法之境，道品緣此境也。二者今之所用，此是就譬明此九法次第，如十二緣相生，此九法亦爾，次第相生。然此十二因緣有三事難解：一不具足、二識支重出、三不次第。所以不具者，正為存略。而略行不略無明者，以無明是因緣根本。所以識支重出者，一正是識支、二謂觸為識。所以不次第者，正欲明因緣輪轉無窮，不定次第。

From "Furthermore, with a mind of wholesome affection..." onward, the fourth [section] explains [the nine items] in terms of dharmas. This has three [parts]: first, in terms of dharmas; second, in terms of persons; and third, by means of an analogy. Here, the first explains the nine dharmas in terms of dharmas with three points: the first four are causes, the middle three are the essence, and the last two are the fruits. From "Furthermore, 'aspiration' means generating the mind..." onward, the second [part] is in terms of persons. Here, the nine dharmas are divided into two: the first four pertain to cause, and the latter five pertain to fruit. However, within the causes it spans internal ordinary beings, and the ground of the fruit spans both those in training and those beyond training. From "Furthermore, 'aspiration' is called consciousness..." onward, the third [part] is by means of an analogy. Regarding this, there are also three explanations. First, Kāishàn says: Mentioning the twelve links of dependent origination here serves as the objective sphere of the nine dharmas, and the factors of awakening take this objective sphere as their focus. Second, the one accepted at present: this explains the sequence of these nine dharmas by way of an analogy; just as the twelve links arise reciprocally, these nine dharmas do likewise, arising reciprocally in sequence. However, in these twelve links of dependent origination, there are three matters difficult to understand: first, they are incomplete; second, the link of consciousness appears twice; third, they are out of sequence. As for why they are incomplete: it is precisely for the sake of brevity. And as for omitting conditioning factors but not omitting ignorance: it is because ignorance is the root of dependent origination. As for why the link of consciousness appears twice: one is strictly the link of consciousness, and the second refers to contact as consciousness. As for why they are out of sequence: it is precisely intended to make clear that the wheel of dependent origination turns without end and lacks a fixed sequence.