金光明最勝王經疏 6.134

6.134

下別釋緣起，此即第三勢用緣生也。諸有為法因緣別故，各有勢用，故《對法》云「雖復諸法無作無常，然不隨一法為緣故一切果生，諸法功能各差別故。」《十地經》云「死別離時，意根相對名憂，五根相對為苦，出聲啼哭名悲，愚人心熱名惱。」此依雜染生起次第。言「此滅故彼滅」下明清淨順觀除滅次第。文有三：初標、次釋、後「如是純極」下別結也。此緣起義，略以四門分別：一出體、二釋名、三觀行、四問答。初無明支體。煩惱障中，正支取分別中能發感總別報或唯感總報者，為無明支體；兼支即通俱生分別，無明為體故。《成唯識》第八云「此中無明唯取能發正感後世善惡業者。」又云「正發業者唯見所斷，助者不定。此通相應不共纏及隨眠。」行支體者，通善不善身語意業，唯感總報及通感總別二業為性。唯感別報即非行支。故《唯識》云「即彼所發乃名為行。由此一切順現受業、別助當業皆非行支。亦通現種，假通身語二業表色，實唯是思。」識支體者，唯取第八異熟識種。故《唯識論》云「此中識種，謂本識因，唯取行支所感異熟第八識種，初結生故、總報主故，不通現行及餘轉識。」有處說通現行及六識者，汎明識支，非正出體。及依當來現起分位說通現行，故《唯識論》云「因時定無現行義故，乃至受支亦復如是。」名色支體，《唯識論》云「除後三因，餘因皆是名色種攝。後之三因，如名次第即後三種。」此說五支不相雜亂，於一剎那為行所集實緣起說。據實，因中識等五支亦無次第。《唯識論》云「依當現行次第而說。若據現行，不唯業感非實支體。約分位說，異熟六根種名六處支，異熟觸受種為觸受支，除此四外諸異熟法皆名色支。」然契經言名謂非色四蘊，色謂羯剌藍等者，亦依當現及汎名色，非正名色支。如說識與名色更互為依，猶如束蘆，亦依當現及汎名色。說名中，通說第七為名，不爾束蘆喻不成故。又復據實，名色支體，名但二蘊，受為受支，識為意處，論說名色六處非假非雜故。又云除後三因故。若爾，如何云名謂非色四蘊？此亦不違，前已會訖。論又釋云「或名色種總攝五因，於中隨勝立餘四種，六處與識總別亦然。故經中云名謂四蘊，即約總名。若分五支，即據別說。」愛支正體亦唯俱生，助潤不定。故《唯識》云：正潤生者唯修所斷。又《瑜伽》云「全界煩惱皆能潤生」，即通助說。又取迷事，雖通緣內外法，然論多說緣外境生名為愛支。取支正體，通用一切俱生煩惱，助通分別。有處唯說愛增名取者，《唯識論》云「雖取支中攝餘煩惱，而愛潤勝，說是愛增。且依初後分愛取二，實攝餘惑。」愛取二支俱通種現，有支即前行及識等五果種，為愛取潤，轉名為有。有處唯說業名有支者，《唯識》會云「此能正感異熟果故。」有處唯說識等五名有支者，《唯識論》云「親生當來生老死位識等五故。此唯種子，不通現行。」生支體者，《成唯識》云「始從中有至本有中未衰變來，皆生支攝。」老死支體，《唯識論》云「諸衰變位總名為老，身壞命終乃名為死。此二支體皆通五蘊，唯是現行，異熟果攝。」《十地論》云「十二有支皆有子時果時」。即俱通種現等者，《緣起經》解云「能所引生一時而有，次第宣說，義類無別。」《唯識論》亦云「依已潤位引生同時，潤未潤時必不俱故。」此約相從，非實剋體皆通種現。憂悲苦惱因老死起，非是支攝。

Below is the distinct explanation of conditioned arising; this is the third, efficacious conditioned arising. Because the causes and conditions of all conditioned phenomena are distinct, each possesses its own efficacy. Thus the Abhidharma[-samuccaya] says: "Although phenomena are effortless and impermanent, it is not that in accordance with one phenomenon as condition all fruits arise, because the functions of phenomena are each differentiated." The Daśabhūmika-sūtra says: "At the time of death and separation, when the mental faculty encounters it, it is called sorrow; when the five faculties encounter it, it is suffering; crying out with tears is called lamentation; when the minds of foolish people burn with heat, it is called distress." This is according to the sequence of the arising of defilement. The words "This ceasing, that ceases" onward clarify the sequence of eradication in the forward contemplation of purity. The text has three parts: first, the presentation; next, the explanation; afterwards, from "In this way, this entire mass of extreme suffering" onward, the distinct conclusion. This meaning of conditioned arising is briefly distinguished through four gates: first, revealing the essential nature; second, explaining the names; third, contemplative practice; fourth, questions and answers. First, the essential nature of the branch of ignorance. Among the affliction obstacles, the primary branch takes that which, within discrimination, is able to instigate and project the general and specific retributions, or only project the general retribution, as the essential nature of the branch of ignorance; the secondary branch then applies to both innate and discriminated [afflictions], having ignorance as its essence. Hence the eighth fascicle of the Cheng weishi [lun] says: "Ignorance here takes only that which is able to instigate and directly project the wholesome and unwholesome karma of future lives." It also says: "That which directly instigates karma is abandoned only by seeing; the auxiliary is not fixed. This applies to both associated and unassociated entanglements and latencies." The essential nature of the branch of karmic formations applies to wholesome and unwholesome bodily, vocal, and mental karma, and has as its nature only the projection of general retribution or the projection of both general and specific retributions. That which only projects specific retribution is not the branch of karmic formations. Hence the Weishi [lun] says: "Only that which is instigated by that [ignorance] is called karmic formations. Therefore, all karma experienced in the present life and specific auxiliary karma for the future are not the branch of karmic formations. It also applies to both actual manifestations and seeds; metaphorically, it applies to the manifest form of bodily and vocal karma, but in reality it is solely volition." The essential nature of the branch of consciousness takes only the seeds of the eighth retribution consciousness. Hence the Weishi lun says: "Here, the seed of consciousness means the cause of the root consciousness, taking only the seeds of the eighth retribution consciousness projected by the branch of karmic formations; because it initially links to rebirth and is the master of general retribution, it does not apply to actual manifestations or the remaining transforming consciousnesses." Where it is said in some places that it applies to actual manifestations and the six consciousnesses, that is a general explanation of the branch of consciousness, not the formal revelation of its essential nature; also, it is said to apply to actual manifestations based on its future stage of active manifestation. Hence the Weishi lun says: "Because at the causal time there is definitely no sense of active manifestation, up to and including the branch of feeling it is also like this." Regarding the essential nature of the branch of name-and-form, the Weishi lun says: "Except for the latter three causes, the remaining causes are all subsumed under the seeds of name-and-form. The latter three causes, in the order of their names, are the latter three kinds of seeds." This speaks of the five branches being unmixed, stating the real conditioned arising accumulated by karmic formations in a single instant. In reality, among the causes, the five branches of consciousness and so on also have no sequence. The Weishi lun says: "It is spoken in accordance with the sequence of future active manifestation. If considered based on active manifestation, it is not only projected by karma and is not the real nature of the branches. Stated in terms of developmental stages, the seeds of the retribution six sense faculties are called the branch of the six sense bases; the seeds of retribution contact and feeling are the branches of contact and feeling; excluding these four, all retribution phenomena are the branch of name-and-form." However, when the sūtras say that 'name' refers to the four non-material aggregates and 'form' refers to the kalala and so on, this is also based on future active manifestation and general name-and-form, not the actual branch of name-and-form. As when it is said that consciousness and name-and-form rely on each other like bundles of reeds, this is also based on future active manifestation and general name-and-form. When explaining 'name', it generally includes the seventh [consciousness] as 'name'; otherwise, the simile of the bundles of reeds would not be established. Furthermore, in reality, regarding the essential nature of the branch of name-and-form, 'name' is only two aggregates, feeling being the branch of feeling and consciousness being the mental sense base, because the treatise states that name-and-form and the six sense bases are neither nominal nor mixed. It also says: "because of excluding the latter three causes." If so, how can it be said that 'name' refers to the four non-material aggregates? This also is not contradictory, as it was already reconciled before. The treatise also explains: "Or, the seeds of name-and-form generally subsume the five causes, among which the remaining four kinds are established according to preeminence; the six sense bases and consciousness are likewise in terms of general and specific. Therefore, when the sūtra says that 'name' refers to the four aggregates, this is based on the general name. If divided into the five branches, it is based on the specific explanation." The primary essence of the branch of craving is also solely innate; auxiliary moistening is not fixed. Hence the Weishi [lun] says: "That which directly moistens rebirth is abandoned only by cultivation." Moreover, the Yogācāra[-bhūmi] says: "All afflictions of the realms are capable of moistening rebirth," which refers to them auxiliarily. Furthermore, grasping is delusion regarding affairs; although it generally takes internal and external phenomena as objects, the treatises mostly say that arising from grasping external objects is called the branch of craving. The primary essence of the branch of grasping generally employs all innate afflictions, while auxiliarily it applies to discriminated [afflictions]. Where it is said in some places that the increase of craving is called grasping, the Weishi lun says: "Although the branch of grasping subsumes the remaining afflictions, because craving's moistening is preeminent, it is called the increase of craving. It tentatively divides craving and grasping into initial and subsequent stages, but in reality it subsumes the remaining afflictions." The two branches of craving and grasping both apply to seeds and actual manifestations. The branch of becoming is the previous karmic formations and the five causal seeds of consciousness and so on, which, being moistened by craving and grasping, are transformed and named 'becoming'. Where it is said in some places that only karma is named the branch of becoming, the Weishi [lun] reconciles: "Because this can directly project the retribution fruit." Where it is said in some places that only the five beginning with consciousness are named the branch of becoming, the Weishi lun says: "Because they directly produce the consciousness and so on of the future stages of birth, aging, and death. These are solely seeds, not applying to actual manifestations." Regarding the essential nature of the branch of birth, the Cheng weishi [lun] says: "From the intermediate existence up to the basic existence before it deteriorates, all are subsumed under the branch of birth." Regarding the essential nature of the branch of aging and death, the Weishi lun says: "All stages of deterioration are collectively called aging; the destruction of the body and end of life is called death. The nature of these two branches applies to the five aggregates, is solely actual manifestation, and is subsumed under the retribution fruit." The Daśabhūmika-śāstra says: "The twelve branches of existence all have a seed time and a fruit time." As for them both applying to seeds and actual manifestations and so on, the Pratītyasamutpāda-sūtra explains: "That which leads to and that which is produced exist at the same time; their sequential explanation has no differentiation in meaning or category." The Weishi lun also says: "Based on the stage already moistened, leading to and producing are simultaneous, because the moistened and unmoistened definitely cannot coexist." This is said in terms of mutual inclusion; it is not that in their real essential natures they all apply to both seeds and actual manifestations. Sorrow, lamentation, suffering, and distress arise due to aging and death, and are not subsumed under the branches [themselves]."