俱舍論頌疏論本 9.55

9.55

至當受老死者，於當來世受生已後，有名色支，次生六處支，次生觸支，次生受支，此之四位所有五蘊總名老死，如是老死即如今世名色、六處、觸、受四支，從生支後老死相顯，標老死名。論云：「又緣起支差別有四：一者剎那、二者連縛、三者分位、四者遠續。云何剎那？謂剎那頃，由貪行殺具十二支。癡謂無明，思即是行（通大地思，貪必有也）。於諸境事了別名識（貪起有識，了境者也）。識俱三蘊，總稱名色（注曰）言三蘊者，色、想、行三，此之三蘊與識俱起，想蘊取全，色蘊少分，除五根及表、無表色，以別立支故，取餘色蘊，即扶根四境是也。行蘊亦取少分，除無明、思、觸、受、貪及無慚、無愧、惛沈、掉舉，並生、異、滅，以別立支故，取餘行蘊，即作意等是也。住名色根，說為六處（眼等五根住名色故，說此五根以為六處。雖然是五，六處攝故，說名六處也）。六處對餘，和合有為觸（六處即是根，對餘境識，三和有觸）。領觸名受（貪相應受），貪即是愛（即行殺時本貪心也）。與此相應諸纏名取（謂無慚、無愧、惛沈、掉舉名為諸纏，與貪相應也）。所起身、語二業名有（謂行殺時起身語二業，名為有支也）。如是諸法起位名生，熟變名老，滅壞名死（此是三相，熟變是異相）。復有說者，剎那連縛，如《品類足》，俱遍有為十二支位所有五蘊，皆分位攝。即此懸遠相續無始，說名遠續（已上論文）。」解云：言剎那者，一剎那也。連縛者，因果無間相連起也。若情、非情皆有生滅，念念相續故，剎那、連縛遍一切有為也。前解剎那唯是有情，此師解剎那亦通非情也。分位緣起，約順生受業及不定受業，三世十二支五蘊分位也。遠續者，即前分位，約順後受業及不定受業，隔越多生，無始遠續之因果也。

Regarding "up to when experiencing aging-and-death": after taking birth in a future life, there is the link of name-and-form; next arises the link of the six sense bases; next arises the link of contact; next arises the link of feeling. All five skandhas across these four states are collectively called "aging-and-death." Such aging-and-death corresponds to the four links of name-and-form, the six sense bases, contact, and feeling in the present life. Because the characteristics of aging-and-death become manifest after the link of birth, it is designated with the name "aging-and-death."
The treatise says: "Furthermore, the links of dependent origination (pratītyasamutpāda) are distinguished into four types: first, momentary (kṣaṇika); second, continuous (sāmbandhika); third, positional (āvasthika); fourth, enduring across lifetimes (prākarṣika).
What is the momentary? It means that within a single moment, through greed leading to the act of killing, all twelve links are fully present: Delusion is ignorance; volition (cetanā) is formation (samskāra) (this volition belongs to the universal mental factors [sarvatraga], and greed necessarily possesses it). Discernment regarding the objects and affairs is consciousness (when greed arises there is consciousness discerning the object). The three skandhas occurring together with consciousness are collectively designated name-and-form. (The annotation says: The "three skandhas" refers to the three: form, perception, and formations. These three skandhas arise together with consciousness. The perception skandha is taken entirely. A fraction of the form skandha is taken: excluding the five sense faculties and manifest and unmanifest form, because they are separately established as links, the remaining form skandha is taken, which consists precisely of the four objective fields supporting the sense faculties. The formations skandha is also taken in part: excluding ignorance, volition, contact, feeling, greed, as well as shamelessness, unconscionableness, torpor, restlessness, and arising, difference, and cessation, because they are separately established as links, the remaining formations skandha is taken, which consists of attention (manaskāra) and the like.) The sense faculties resting upon name-and-form are spoken of as the six sense bases (the five faculties of eye, etc., rest upon name-and-form, hence these five faculties are called the six sense bases; although there are only five, because they are subsumed under the category of the six sense bases, they are termed the six sense bases). The six sense bases confronting the remaining [factors] in concourse constitute contact (the six sense bases are the faculties; confronting the remaining objects and consciousness, the harmony of the three constitutes contact). Experiencing the contact is feeling (feeling associated with greed). Greed is craving (namely, the original greedy mind when committing the killing). The secondary afflictions (paryavasthāna) associated with this are grasping (namely, shamelessness, unconscionableness, torpor, and restlessness are termed the secondary afflictions, being associated with greed). The two types of karma of body and speech initiated thereby are existence (namely, initiating bodily and vocal karma when committing the killing is termed the link of existence). The state of arising of these dharmas is birth; their maturation and change is aging; their cessation and destruction is death (these are the three conditioned characteristics; maturation and change is the characteristic of difference).
Furthermore, others say: Momentary and continuous [dependent origination], as stated in the *Prakaraṇapāda*, both pervade all conditioned phenomena; all five skandhas in the states of the twelve links are all subsumed under the positional. This very series, extending far and without beginning, is spoken of as enduring across lifetimes. (The above is the text of the treatise.)"
The explanation states: What is called "momentary" is a single moment. "Continuous" refers to the uninterrupted, linked arising of cause and effect. Since both sentient and insentient entities possess arising and cessation, continuing moment to moment, momentary and continuous [dependent origination] pervade all conditioned phenomena. The previous explanation held that the momentary pertains only to sentient beings; this master explains that the momentary also extends to the insentient. Positional dependent origination refers to the positions of the five skandhas across the three time periods and twelve links, according to karma to be experienced in the subsequent rebirth and karma of indefinite fruition. Enduring across lifetimes refers to the causal-and-resultant sequence of the aforementioned positions extending across many lives and without beginning, according to karma to be experienced in later lives and karma of indefinite fruition.