俱舍論疏 9.135

9.135

「論曰至其理唯此」，答前難也。「從惑生惑」者，即愛、取俱是煩惱，愛緣於取，是從惑生惑。此有一。「從惑生業」者，謂無明緣行，取緣有也。取與無明同是惑也，即現在取過去名無明也。行與有同是業，即現在有過去名行。此有二也。「從業生事謂行生識及有生生」，即行緣識，有緣生也。生之與識俱是事故。此亦有二。「從事生事」者，謂從識支生於名色，乃至觸生於受，乃從生支生老死支。

"The Śāstra says: ... up to 'its principle is only this'": this answers the previous objection. 'From defilement arises defilement': craving and grasping are both defilements; craving conditioning grasping is defilement arising from defilement. This is one [instance]. 'From defilement arises karma': ignorance conditions formations, and grasping conditions existence. Grasping and ignorance are both defilements; present grasping was called ignorance in the past. Formations and existence are both karma; present existence was called formations in the past. These are two [instances]. 'From karma arise entities means formations produce consciousness and existence produces birth': formations condition consciousness, and existence conditions birth. Birth and consciousness are both entities. These are also two [instances]. 'From entities arise entities': from the factor of consciousness arises name-and-form, through to contact producing feeling, and from the factor of birth arises the factor of aging-and-death.