金光明最勝王經疏 6.137

6.137

四問答分別者，問，何故諸處說緣起支或現或種或總或別有多差別？答：所有差別，多如《成唯識論》第八會訖。今此出體，據實大乘正緣起說。餘說不同，或就當來現起分位假實合說，非現起位次第皆是業所感故。或有就三乘通說，如俱有根名色無間滅意名名等。問：觀次之中，如有處言，觀緣起支齊識退還者何？答：依染逆中初修習位作安立諦近方便觀，作如是說。何者？如觀老死苦、老死集、老死滅、老死趣滅行，乃至隨應歷觀諸諦由老死支苦諦所攝。於緣起中先逆觀察，以三種相觀老死支：一細因緣、二麁因緣、三非不定感生因緣。細謂愛取有，麁謂生支體，由此二生而有老死。此中意約二世合觀雜緣起說。觀當老死，細生為因，即愛取有。現法老死，麁生為因，即生支是。除此二生，餘定無能與老死果，名非不定。此亦審因，名非不定。準知二生為老死因，即推因也。此觀老死集。雖觀老死集諦至愛，於後際苦并彼集諦未為喜足，遂復觀察後集因緣現在眾苦，謂遍逆觀受、觸、六處、名色與識，觀未來苦是當苦諦觀，彼集因是當集諦觀。未來苦之集諦由誰而有？知由從前集所生起，識為邊際。現法苦有，既知從先集所生起，不應復觀此云何有。又識名色譬如束蘆，展轉相緣無作者等，是故觀察齊識退還，故不至於行、無明支。如是觀察苦集十支，次觀滅諦，始從老死乃至無明云何當滅？由不造彼無明為緣新行支故，彼苦方滅。次第尋求證此滅道，憶昔師友授緣起法，世間正見令得現起。如是數觀令見增長，是染逆觀。此觀老死滅及趣滅行即至無明。此中且約現未二老死支及因，略不言過去老死及因。又復已滅不求斷彼，由作四諦故合觀察。若作七十七智，即三世別。又解：或緣現老死觀近遠因，因皆過去，即至愛支。若觀未來老死，從有至愛。若愛已前是未來苦，約當起次第。不爾，種子非展轉緣。若依前解，現未老死即合觀，因即別觀。此解因合觀、老死別觀。非但老死支逆觀，觀未來集苦亦是逆觀。問：或有處說，從觀無明至生即止者何？答：約機欲性尋因果說。老死無果，但至生支。問：或有逆觀至名色支者何？答：據業種為識支說，以識攝在名色中故。

Fourth, resolving questions: Question: Why do various places explain the branches of dependent origination with many distinctions, such as actual or seed, general or specific? Answer: Most of the distinctions have already been reconciled in fascicle 8 of the *Vijñaptimātratāsiddhi*. Now, in identifying the essences, we speak according to the real, correct dependent origination of the Mahāyāna. Other explanations differ, or they combine the conventional and the real with respect to the stages of future actual manifestation, because the stages of actual manifestation are not sequentially all induced by karma. Or some speak commonly of the three vehicles, such as identifying the simultaneous sense faculty with name-and-form and the immediately preceding ceased mental consciousness with name, and so on. Question: Within the sequence of contemplation, as stated in some places, why does the contemplation of the branches of dependent origination turn back at consciousness? Answer: Relying on the initial stage of practice in the reverse order of defilement to perform the proximate preparatory contemplation of the established truths, it is spoken in this way. Why? Just as contemplating the suffering of aging and death, the origin of aging and death, the cessation of aging and death, and the practice leading to the cessation of aging and death, up to contemplating the various truths as appropriate, because the branch of aging and death is subsumed under the truth of suffering. Within dependent origination, one first observes in reverse order, contemplating the branch of aging and death by means of three aspects: first, the subtle cause and condition; second, the coarse cause and condition; third, the not-undetermined cause and condition that induces birth. "Subtle" refers to craving, grasping, and existence; "coarse" refers to the substance of the branch of birth; due to these two births, aging and death exist. The intention here is spoken with reference to combining the two periods of time to contemplate defiled dependent origination. Contemplating future aging and death, subtle birth is the cause, which is craving, grasping, and existence. Contemplating present aging and death, coarse birth is the cause, which is the branch of birth. Aside from these two births, no other can definitively give the fruit of aging and death; hence it is called "not-undetermined." This also examines the cause; hence it is called "not-undetermined." Analogously knowing that the two births are the causes of aging and death is the investigation of the cause. This is contemplating the origin of aging and death. Although one contemplates the truth of the origin of aging and death back to craving, one is not yet satisfied with the future suffering and its truth of origin; one thereupon further observes the conditions for the subsequent origin, which are the multiple present sufferings, namely, contemplating in reverse order feeling, contact, the six sense bases, name-and-form, and consciousness. Contemplating future suffering is contemplating the future truth of suffering; contemplating its cause of origin is contemplating the future truth of origin. Due to what does the truth of the origin of future suffering exist? One knows that it arises from the prior origin, with consciousness as the boundary. When present suffering exists, having known that it arises from the prior origin, one should not further contemplate how this exists. Furthermore, consciousness and name-and-form are like a bundle of reeds, reciprocally conditioning one another without an agent or the like; therefore, the contemplation turns back at consciousness, and thus does not reach the branches of formations and ignorance. Having thus contemplated the ten branches of suffering and origin, one next contemplates the truth of cessation: starting from aging and death up to ignorance, how will they cease? Because one does not create new branches of formations conditioned by that ignorance, that suffering will finally cease. Sequentially seeking the path to realize this cessation, remembering the Dharma of dependent origination taught by past teachers and friends, one causes mundane right view to become actualized. Thus contemplating repeatedly to cause the view to increase is the reverse contemplation of defilement. This contemplation of the cessation of aging and death and the practice leading to cessation reaches up to ignorance. Here, we provisionally refer to the two branches and causes of present and future aging and death, and briefly do not mention past aging and death and their causes. Moreover, what has already ceased is not sought to be severed; because one carries out the four truths, they are contemplated together. If one carries out the seventy-seven cognitions, the three periods of time are distinguished. Another explanation: Alternatively, conditioning present aging and death, one contemplates the proximate and remote causes; since the causes are all past, this reaches the branch of craving. If one contemplates future aging and death, it goes from existence to craving. If what precedes craving is future suffering, this is based on the sequence of future arising. Otherwise, the seeds do not condition one another. If based on the former explanation, present and future aging and death are contemplated together, and the causes are contemplated separately. In this explanation, the causes are contemplated together, and aging and death are contemplated separately. Not only is the branch of aging and death contemplated in reverse order, but contemplating the future origin and suffering is also a reverse contemplation. Question: Why is it said in some places that the contemplation goes from ignorance up to birth and then stops? Answer: This is spoken in terms of the faculties, desires, and dispositions of beings investigating cause and effect. Aging and death have no fruit, so it stops at the branch of birth. Question: Why do some reverse contemplations reach up to the branch of name-and-form? Answer: That is spoken based on taking karma seeds as the branch of consciousness, because consciousness is subsumed under name-and-form.