俱舍論頌疏論本 9.41

9.41

中八據圓滿者，此明中際立八支也，除前、後際，所餘八支在現在世。據圓滿者，中際八支非諸有情皆悉具有，今言八者，據圓滿說，歷八支位名為圓滿。若中夭者不具八支，有歷二支等，謂胎內死等也。又此八支據欲界說，非色、無色，謂色界中無名色支，以彼化生，諸根頓具故。若無色界，無名色及六處支，以無色故。故《大緣起經》說具有故。彼說：「佛告阿難：『識若不入胎，名色得廣大增長不？』『不也。世尊！』乃至廣說。」解云：此經既云入胎方有名色等增長，明知八支據欲界說，以色界不入胎故。有時但說二分緣起：一前際攝、二後際攝。謂無明乃至受支，此七支前際攝；若愛乃至老死，此五支後際攝，前後因果二分攝故。前因果者，謂無明、行為因，識等五為果也。後因果者，謂愛、取、有為因，生、老死為果。此約因果分為二際。

"The middle eight are based on completeness": this explains that eight links are established in the middle period; excluding the prior and posterior periods, the remaining eight links are in the present existence. "Based on completeness" means that these eight links of the middle period are not fully possessed by all sentient beings; speaking now of eight is said based on completeness, where passing through the stages of eight links is called completeness. For those who die prematurely, they do not possess all eight links, some passing through only two links or the like, which refers to dying within the womb and so forth. Furthermore, these eight links are stated with respect to the desire realm, not the form or formless realms; that is, in the form realm there is no link of name-and-form, because beings there are apparitionally born and their faculties are complete all at once. In the formless realm, there are no links of name-and-form or the six sense spheres, because form is absent. Hence, the Mahānidānasūtra speaks of possessing them [only in the desire realm]. It says: "The Buddha told Ānanda: 'If consciousness did not enter the womb, would name-and-form grow and increase broadly?' 'No, World-Honoured One!' and so on at length." Explanation: Since this sūtra says that only upon entering the womb is there the increase of name-and-form and so forth, one clearly knows that the eight links are stated based on the desire realm, because there is no entering the womb in the form realm. Sometimes, dependent origination is spoken of in only two divisions: first, that subsumed under the prior period; second, that subsumed under the posterior period. That is, from ignorance up to the link of feeling, these seven links are subsumed under the prior period; from craving up to aging and death, these five links are subsumed under the posterior period, because they are subsumed under the two divisions of prior and posterior cause and effect. As for the prior cause and effect: ignorance and karmic formations are the cause, while the five starting with consciousness are the fruit. As for the posterior cause and effect: craving, grasping, and existence are the cause, while birth, and aging and death are the fruit. This divides them into two periods in terms of cause and effect.