梵網經古迹記 1.104

1.104

述曰：第二、知所詮也。「分分受生」者，分段生也。初入識於胎，即識支位也。「四大增長色心」者，名色支也。「名六住於根中起實覺」者，堪發識位為六處支故。「未別苦樂名觸識」者，觸支也。「覺苦樂識名三受」者，受支也。「連連覺著受無窮」者，愛支也，恒著愛故。「欲」謂欲取，「我」謂我語取，「見」即見取，「戒」即戒禁取，合取支也。「善惡有」者，有支也。「識初名生」，生支也。「識終名死」，死支也。言「是十品」者，除無明、行支故。「現在苦、因緣、果、觀」者，識等五支名現在苦，愛取有三名現在因緣，生、老死二名因緣之果，能觀察彼名之為觀。

The commentary states: Second is knowing what is expressed. "Undergoing birth part by part" refers to birth of fragmented portions. Consciousness initially entering the womb is the stage of the consciousness link. "The four great elements augmenting form and mind" is the name-and-form link. "Named the six abiding in the faculties to give rise to real feelings" refers to the stage capable of generating consciousness, which is the six sense-bases link. "Not yet distinguishing suffering and pleasure is called contact consciousness" is the contact link. "Consciousness feeling suffering and pleasure is called the three feelings" is the feeling link. "Continuously feeling and clinging, experiencing without end" is the craving link, because it constantly clings with craving. "Desire" means grasping at desires (kāmopādāna); "self" means grasping at views of self (ātmavādopādāna); "views" means grasping at false views (dṛṣṭyupādāna); "precepts" means grasping at rules and rituals (śīlavratopādāna); together these form the grasping link. "Wholesome and unwholesome existence" is the existence link. "The beginning of consciousness is called birth" is the birth link. "The end of consciousness is called death" is the death link. The phrase "these ten categories" refers to the exclusion of the ignorance and formations links. "Present suffering, conditions, fruits, and contemplation": the five links from consciousness onward are called present suffering; the three—craving, grasping, and existence—are called present conditions; the two—birth and old age and death—are the fruits of conditions; being able to observe them is called contemplation.