俱舍論頌疏論本 9.55

9.55

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.