俱舍論頌疏論本 9.76

9.76

有支理唯此者，正釋難也。由立有支其理如此，謂說名色生於六處，受生於愛，已顯老死為事惑因，謂名色與受是老死。既受生愛，愛生於取，已表無明為事惑果，謂愛與取是無明也。無明有因，生死無始，老死有果，生死無終，故不須立餘緣起支，故經言：「如是純大苦蘊集。」解云：如是者，如是十二因緣起也。無我、我所，故名為純。為果義邊名為苦蘊，為因義邊名為集也。此苦蘊集無始無終，故名為大。既十二支皆名苦集，故知無明有因，老死有果，若不爾者，此經言何用。

"The principle of the links of existence is solely this" directly resolves the objection. The principle behind establishing the links of existence is just this: When it is taught that name-and-form gives rise to the six sense bases, and feeling gives rise to craving, it is already shown that aging-and-death is the cause of entities and defilements, since name-and-form and feeling are [the same as] aging-and-death. Since feeling gives rise to craving, and craving gives rise to grasping, it is already demonstrated that ignorance is the result of entities and defilements, since craving and grasping are [the same as] ignorance. Ignorance has a cause, so cyclic existence is without beginning; aging-and-death has a result, so cyclic existence is without end; therefore there is no need to establish further links of dependent origination. Hence the sūtra states: "Thus is the arising of this entire great mass of suffering." The explanation states: "Thus" refers to such twelve links of dependent origination. Because there is no self or mine, it is called "entire." In terms of the aspect of result, it is called the "mass of suffering"; in terms of the aspect of cause, it is called "arising." This mass of suffering and arising is without beginning and without end, hence called "great." Since all twelve links are called suffering and its arising, we know that ignorance has a cause and aging-and-death has a result; if it were not so, what purpose would these words of the sūtra serve?