俱舍論記 9.191

9.191

「又為顯示至諸行方生」者，准《正理》二十五，三際傳生及親傳緣，是上坐弟子大德邏摩解。諸支傳生義准同三際，亦是邏摩解。第一解云：又為顯示諸支傳生，謂依此無明支有，彼行支得有。由彼行支生故，餘識支得生，即十二支展轉傳生。第二解：三際傳生，准此應釋。第三解：又為顯示親、傳二緣。謂有無明若無間親生行，是依此有彼有。若有無明展轉力故諸行方生，非是親生。如起無明，次起無記心及後起行，是此生故彼生。

Regarding "Furthermore, in order to show … only then do volitional formations arise": according to *Nyāyānusāra*, fascicle 25, the transmission of birth across the three time periods and direct versus indirect conditions are the explanation of the Elder's disciple, the Venerable Rāma. The transmission of birth of the links is analogous in principle to the three time periods, and is also Rāma's explanation. The first explanation states: Furthermore, it is to show the transmitted arising of the links, meaning that depending on the existence of this link of ignorance, that link of volitional formation is able to exist. Because of the arising of that link of volitional formation, the subsequent link of consciousness is able to arise; that is, the twelve links sequentially and successively give rise to one another. The second explanation: the transmission across the three time periods should be explained by analogy to this. The third explanation: Furthermore, it is to show the two conditions, direct and indirect. Namely, when there is ignorance, if it directly and without interval gives rise to volitional formations, this corresponds to "depending on the existence of this, that exists." If, through the indirect causal power of the existence of ignorance, volitional formations only then arise, not being directly produced—just as when ignorance arises, an indeterminate mind arises next, and afterward volitional formations arise—this corresponds to "because of the arising of this, that arises."