中觀論疏 10.48

10.48

「如是等諸事」下，自上已來別明十二支，今第二總結過患也。然此總文廣分別十二。問：十二支云何為三道？答：過去無明、現在愛取，名煩惱道；過去世行、現在世有，名為業道；現在五果、未來兩果，名為苦道。問：何故二世同是煩惱而名字不同？苦業亦作此問。答：過去煩惱以謝用，相既陰故，但從無他受稱，名為無明。現在用相顯，目之為愛。過去業以謝遷流義顯，故名為行。現在交起相著，故就果立名，名之為有。現果交起，但用有增微次第，故初彰識乃至說受。復後果未起，其相既隱，故寄相彰名，說為生死。又解：生與老死是八苦之名，物情所憚。現在以受，不可復斷，從別標名，謂識名色受等，不說為老死也。故經云「因時可防，果時無可防。」如何未來說生老死者，以此怖物，令不起現在三因也。問：何故三世之中，過未各立二支、現在八耶？答：過去已滅、未來未起，用相既微，故但立二；現在顯現，故立於八。又過去但因、未來唯果，故各立二；現通因果，故立於八。問：何故爾耶？答：因義在前、果義在後，過去前故但因，未來後故唯果。現在雙酬兩處，酬前故立果、感後故立因，是故因果雙說。問：無明有因、老死有果不？答：《婆沙》二釋。一云：無明有因，謂不正憶念；老死有果，謂憂悲苦惱。但不在十二因緣中別說耳。二云：無明有因、老死有果，亦在十二因緣中說。無明有因，所謂老死；老死有果，所謂無明。現在愛取是過去無明；現在名色六入觸受，此四若在未來名為老死，如說受緣愛，當知說老死緣無明也，故十二緣猶車輪轉。問：三世各具八支，三因五果即成二十四，今何故但說十二？答：約一身故說十二，實具二十四也。問：三界具十二不？答：《婆沙》「一釋云：此中說欲界胎生具十二耳。又解：欲界具十二。色界有十一，除名色支。無色界有十，除名色、六入。評云：三界皆具十二。如初生色界眾生，諸根未猛利，名為名色也。無色界雖無色而有於名，雖無五入而有意入。應作是說，識緣名、名緣意入、意入緣觸。」問：十二因緣幾是一念、幾是相續？答：《婆沙》云「現在世識、未來世生但是一念，餘並是相續。」《增一阿含》三十卷云「識支具六識則時節長久，非一剎那。若猶託生，唯一意及身識，無四識也。大福德人託胎則具六識。化生，識支具六識，六根頓足。」《大集經》七七日前屬識支。《智度論》云「三七日屬識支」。問：五果幾在胎內？答：觸受二果在胎外，餘三在內。問：無間地獄具幾支？答：極少有八，極多十一。問：十二支具五陰不？答：《婆沙》云「十二支以五陰為體」。《智度論》云「十二時皆具五陰，但識支時名色未熟、未有所能，故不說耳。餘支亦爾。」問：《十地經》云「十二因緣具三苦」，云何是耶？答：無明至六入為行苦，觸受為苦苦，愛取至老死為壞苦。問：十二並苦，亦得皆是集不？答：亦得。前生為集、後生為苦。問：三道為論皆是苦者，亦得皆是業、皆煩惱耶？答：今言皆是苦者，非三道中苦，乃明一切有為皆苦耳，故非例也。問：四果具幾支耶？答：羅漢不起三因，故無二果，唯有前七支也。三果具十二也。問：化生人云何有老？答：雖無頭白老，亦有念念老。問：八苦解義開老死為二苦，今云何合為一支？答：八苦為欲明苦義，是故開之；今總明過患，所以合也。問：何故三相中開老死為二相、生為一相，今用生為一支、老死為一支耶？答：三相欲明相差別，各功用義，故開之為三；今此總明過患，合之為一。問：病何故不立支？答：今此一切眾生、一切時、一切處有，立支，病非一切皆有。如薄拘羅云：「我年過八十，未曾頭病。」欲界中尚有無病，況上二界耶！故病非一切有，不立支也。問：十二相生，六因四緣為具幾耶？答：今且就六因釋之，則四緣可解。十二既是前後復相生。相應共有是同世因果，非是十二之因緣也。有所作自分遍報四因，無明若生不善身口意三業者，是所作自分遍三因為因緣也。若生善身口意三業者，唯所作因為因緣也。行生識者，所作及報二因為因緣也。識生名色，所作自分二因為因緣也。名色生六入乃至觸緣受者，所作自分二因為因緣也。受生愛者，唯所作因為因緣也。愛生取者，所作自分二因為因緣也。取生有者，同無明生行也。有生生者，同行緣識也。生生老死者，同識緣名色也。問：十二相生通三性不？答：若正取次第相生支體者，無明支中通二性，欲界無明支中身邊二見是無記，餘悉不善；上界無明唯是無記。若就時以說，無明支起時，同時諸法皆是無明支，故亦有善惡無記等同時相續，皆是無明支攝也。行支亦通三性，別唯善惡也。識支若取一念託胎識是不善無記，若就時通於三性。名色六入觸受通別俱攝三性。愛取同無明說。有同行說。生同識說。老死同餘四果。問：十二幾漏無漏？幾為無為？幾學無學？幾染不染？答：同是有漏，同是有為，同是非學無學。《婆沙》云「此十二中若是心心數法染污，餘通染不染。」問：十二因緣云何如樹？答：樹有根、體、華、菓，二因為根，五果為體，三因為華，兩果為果。凡夫學人有華有果，羅漢無華無果。問：十二因緣云何破除十使？答：說此十二，正除身邊二見。明過去二因、現在五果，破其常見。若是常者，豈從因生耶？現在三因、未來兩果，破其斷見。既現在有因生未來果，云何斷耶？現在八支但是眾緣，故無有我。俱破十使者，十二既是因果，故破除邪見。戒取謂苦為道，十二皆苦，故非是道。疑有苦無苦，既有十二則因果晈然，故破疑心。倚此身慢他，既是生死法，何足自高？既是生死法，不足可貪，是故破貪。唯應速滅十二，何故生瞋？問：緣生與緣起何異？答：《婆沙》云「因是緣起，果是緣生。又云：應作四句。一緣起非緣生，未來世法是也。二緣生非緣起，過去現在羅漢最後死五陰是也。亦緣起亦緣生者，除上二世羅漢死五陰，餘過去現在法是也。四非緣起非緣生者，無為法也。」所言緣起者，體性可起，待緣而起，故名緣起。又一切眾生等從此緣起，故名緣起。又有緣生非十二、十二非緣生、亦緣生亦十二、非緣生非十二。從緣生非十二，謂羅漢五陰。十二非緣生，謂未來十二。亦十二亦緣生，即凡夫十二。俱非者，虛空也。如《涅槃》迦葉章說。毘曇又有四種十二因緣。一無始十二，謂始不可知。二連瑣十二，謂展轉三世相縛。三剎那十二，明一使起時與諸數共起，一剎那中具十二也。四分段十二，謂過去二、現在八、未來二也。長行文既指毘曇，故今多就毘曇釋之，不必須頌示智而已。「智者所不為」下，第二明逆觀。無明因滅故行果即不生，故云此事滅故是不生。此品大意，明此十二由癡惑生，則智者不為，故知非是真實，非實故所以即空。如是正觀便入真諦，名為正滅。長行如文也。

From the line "Such matters as these" downward: previously the twelve links were individually explained; now, second, their faults and troubles are summarized. Furthermore, this summary passage extensively analyzes the twelve [links]. Question: How are the twelve links divided into the three paths? Answer: Past ignorance and present craving and grasping are called the path of afflictions; past formations and present existence are called the path of karma; the present five fruits and the future two fruits are called the path of suffering. Question: Why is it that, although they are both afflictions in two lifetimes, their names differ? The same question applies to suffering and karma. Answer: Because past afflictions have already ceased functioning and their characteristics are hidden, they take their designation simply from having no other perception and are called ignorance. The functional characteristics of the present are evident, so they are termed craving. Because past karma has already ceased and the meaning of its shifting flux is evident, it is called formations. Present karma actively arises with mutually adhering characteristics, so it is designated in terms of the fruit and called existence. Present fruits actively arise, yet their functions merely have an order of increase and diminution; thus consciousness is first revealed, up to sensation being spoken of. Furthermore, future fruits have not yet arisen and their characteristics are hidden, so names are revealed by adducing characteristics, speaking of birth and death. Another explanation: Birth, aging, and death are names for the eight sufferings, which living beings dread. Present [fruits] have already been experienced and can no longer be severed; taking their names from specific aspects, they are called consciousness, name-and-form, sensation, and so forth, and are not spoken of as aging and death. Therefore a sūtra says: "At the time of the cause one can guard against them; at the time of the fruit there is nothing to guard against." Why are birth, aging, and death spoken of in the future? It is to frighten living beings with these, so that they do not give rise to the three present causes. Question: Why are two links established each for the past and future among the three time periods, while eight are established for the present? Answer: The past has already ceased and the future has not yet arisen; their functional characteristics are subtle, so only two are established [for each]. The present is manifest, so eight are established. Furthermore, the past is only cause and the future is only fruit, so each has two established; the present encompasses both cause and fruit, so eight are established. Question: Why is that so? Answer: The meaning of cause comes before, and the meaning of fruit comes after; because the past is earlier, it is only cause; because the future is later, it is only fruit. The present reciprocates in both directions: reciprocating what precedes, fruits are established; evoking what follows, causes are established; therefore both causes and fruits are spoken of. Question: Does ignorance have a cause, and do aging and death have a fruit? Answer: The *Vibhāṣā* gives two explanations. The first says: Ignorance has a cause, namely improper attention (ayoniśo-manaskāra); aging and death have a fruit, namely grief, lamentation, suffering, and distress. They are simply not separately spoken of within the twelve links of dependent origination. The second says: Ignorance has a cause, and aging and death have a fruit, and they are also spoken of within the twelve links of dependent origination. Ignorance has a cause, namely aging and death; aging and death have a fruit, namely ignorance. Present craving and grasping are past ignorance; present name-and-form, the six sense bases, contact, and sensation—if these four are in the future, they are called aging and death. Just as it is said that sensation conditions craving, one should know that it is said aging and death condition ignorance; therefore the twelve conditions are like a turning chariot wheel. Question: Each of the three times has eight links, with three causes and five fruits making twenty-four; why are only twelve spoken of now? Answer: Twelve are spoken of with reference to a single lifetime, but in reality twenty-four are complete. Question: Does the triple realm have all twelve? Answer: The *Vibhāṣā* states: "One explanation says: here it is only said that womb-birth in the desire realm possesses all twelve. Another explanation: The desire realm possesses all twelve. The form realm has eleven, excluding the link of name-and-form. The formless realm has ten, excluding name-and-form and the six sense bases. The critical verdict says: The triple realm all possesses the twelve. For instance, when beings are newly born in the form realm, their sense faculties are not yet keen, which is called name-and-form. Although the formless realm lacks form, it has name; although it lacks the five [outer] bases, it has the mind base. It should be stated: consciousness conditions name, name conditions the mind base, and the mind base conditions contact." Question: Of the twelve links of dependent origination, how many are a single thought-moment, and how many are a continuum? Answer: The *Vibhāṣā* says: "Consciousness in the present life and birth in the future life are merely a single thought-moment; the rest are all continuities." Fascicle 30 of the *Ekottarika-āgama* says: "The link of consciousness possesses the six consciousnesses and therefore lasts for a long period, not a single kṣaṇa. When merely taking rebirth, there are only the single mental consciousness and body consciousness; there are not the other four consciousnesses. A person of great merit who enters the womb possesses the six consciousnesses. In apparitional birth, the link of consciousness possesses the six consciousnesses, and the six faculties are complete at once." The *Mahāsaṃnipāta-sūtra* says that before forty-nine days it belongs to the link of consciousness. The *Mahāprajñāpāramitopadeśa* says: "Twenty-one days belong to the link of consciousness." Question: Of the five fruits, how many are inside the womb? Answer: The two fruits of contact and sensation are outside the womb; the remaining three are inside. Question: How many links does the Avīci hell possess? Answer: At the very least it has eight; at the most, eleven. Question: Do the twelve links possess the five aggregates? Answer: The *Vibhāṣā* says: "The twelve links have the five aggregates as their essence." The *Mahāprajñāpāramitopadeśa* says: "All twelve periods possess the five aggregates, but at the time of the consciousness link, name-and-form are not yet mature and possess no ability, so they are simply not spoken of. The other links are also like this." Question: The *Daśabhūmika-sūtra* says that the twelve links of dependent origination possess the three sufferings; how is this so? Answer: From ignorance to the six sense bases is the suffering of conditioned existence; contact and sensation are the suffering of suffering; from craving and grasping to aging and death is the suffering of change. Question: If the twelve are all suffering, can they also all be origin? Answer: They can also be so. The prior arising is origin; the subsequent arising is suffering. Question: If, discussing the three paths, they are all suffering, can they also all be karma and all be afflictions? Answer: What is now said to be all suffering is not the suffering within the three paths; it merely clarifies that all conditioned phenomena are suffering, so it is not an analogous case. Question: How many links do the four fruits [of the śrāvaka path] possess? Answer: Arhats do not give rise to the three causes, so they lack the two fruits, possessing only the first seven links. The three fruits [prior to arhatship] possess all twelve. Question: How does an apparition-born person have aging? Answer: Although they do not have the aging of white hair, they also have moment-to-moment aging. Question: The explanation of the eight sufferings splits aging and death into two sufferings; why are they now combined into a single link? Answer: The eight sufferings are intended to clarify the meaning of suffering, which is why they are divided; here faults and troubles are summarized in general, which is why they are combined. Question: Why is it that, among the three characteristics [of conditioned phenomena], aging and death are split into two characteristics while birth is one characteristic, whereas here birth is used as one link and aging-and-death as one link? Answer: The three characteristics intend to clarify the distinctions among characteristics and their respective functions, so they are divided into three; here faults and troubles are summarized in general, so they are combined into one. Question: Why is illness not established as a link? Answer: These links are established because they exist for all living beings, at all times, and in all places; illness does not exist for everyone. As Bakkula said: "My age has passed eighty, yet I have never had a headache." Even in the desire realm there is the absence of illness, to say nothing of the higher two realms! Therefore illness does not exist for everyone, and is not established as a link. Question: In the mutual arising of the twelve, how many of the six causes and four conditions do they possess? Answer: Now if we explain it temporarily in terms of the six causes, then the four conditions can be understood. Since the twelve mutually arise in succession, corresponding and coexistent [causes] are causes and fruits of the same lifetime, not the causes and conditions of the twelve [links]. There are the four causes of efficient cause (kāraṇa-hetu), similar cause (sabhāga-hetu), universal cause (sarvatraga-hetu), and ripening cause (vipāka-hetu). If ignorance gives rise to the three unwholesome karmas of body, speech, and mind, then efficient, similar, and universal causes serve as its causes and conditions. If it gives rise to the three wholesome karmas of body, speech, and mind, only the efficient cause serves as its cause and condition. When formations give rise to consciousness, efficient and ripening causes serve as causes and conditions. When consciousness gives rise to name-and-form, efficient and similar causes serve as causes and conditions. When name-and-form gives rise to the six sense bases, up to contact conditioning sensation, efficient and similar causes serve as causes and conditions. When sensation gives rise to craving, only the efficient cause serves as its cause and condition. When craving gives rise to grasping, efficient and similar causes serve as causes and conditions. When grasping gives rise to existence, it is the same as ignorance giving rise to formations. When existence gives rise to birth, it is the same as formations conditioning consciousness. When birth gives rise to aging and death, it is the same as consciousness conditioning name-and-form. Question: Does the mutual arising of the twelve apply to the three moral natures? Answer: If we take the essence of the links as they arise in direct succession, the link of ignorance encompasses two natures: within the link of ignorance of the desire realm, the two views of self and extreme views are indeterminate, and the rest are entirely unwholesome; ignorance in the higher realms is exclusively indeterminate. If spoken of in terms of time, when the link of ignorance arises, all simultaneous dharmas are the link of ignorance, so wholesome, unwholesome, indeterminate, and so forth, simultaneously and continuously, are all subsumed under the link of ignorance. The link of formations also encompasses the three natures; individually, it is only wholesome and unwholesome. If consciousness is taken as the single-moment consciousness of taking rebirth in the womb, it is unwholesome and indeterminate; if taken in terms of time, it encompasses the three natures. Name-and-form, the six sense bases, contact, and sensation both generally and individually subsume the three natures. Craving and grasping are explained in the same way as ignorance. Existence is explained in the same way as formations. Birth is explained in the same way as consciousness. Aging and death are the same as the remaining four fruits. Question: Of the twelve, how many are with outflow and without outflow? How many are conditioned and unconditioned? How many are of the trainee and of the beyond-training? How many are defiled and undefiled? Answer: They are equally with outflow, equally conditioned, and equally neither trainee nor beyond-training. The *Vibhāṣā* says: "Among these twelve, if they are mental states (caitasika), they are defiled; the rest encompass both defiled and undefiled." Question: How are the twelve links of dependent origination like a tree? Answer: A tree has roots, a trunk, flowers, and fruit: the two causes are the roots, the five fruits are the trunk, the three causes are the flowers, and the two fruits are the fruit. Ordinary persons and trainees have both flowers and fruit; arhats have neither flowers nor fruit. Question: How do the twelve links of dependent origination eradicate the ten fetters? Answer: Teaching these twelve directly removes the two views of self and extreme views. Clarifying the past two causes and present five fruits refutes the view of permanence: if they were permanent, how could they arise from causes? The present three causes and future two fruits refute the view of annihilation: since there are present causes producing future fruits, how could they be annihilated? The present eight links are merely a confluence of conditions, so there is no self. Refuting all ten fetters together: since the twelve are causes and effects, wrong views are eradicated. The adherence to rules and rituals regards suffering as the path, but the twelve are all suffering, so they are not the path. As for doubting whether there is suffering or no suffering, since there are the twelve, causes and effects are clear and evident, so the doubting mind is broken. Relying on this body to be arrogant toward others: since it is a phenomenon of birth and death, how is it worthy of self-exaltation? Since it is a phenomenon of birth and death, it is not worthy of craving, so craving is broken. One should only swiftly extinguish the twelve; why give rise to anger? Question: What is the difference between "conditioned arising" (pratītyasamutpanna) and "dependent origination" (pratītyasamutpāda)? Answer: The *Vibhāṣā* says: "The cause is dependent origination; the fruit is conditioned arising. It also says: Four propositions should be made: 1. Dependent origination and not conditioned arising: phenomena of the future realm are such. 2. Conditioned arising and not dependent origination: the final five aggregates at death of past and present arhats are such. 3. Both dependent origination and conditioned arising: excluding the above five aggregates at death of arhats of the two times, the remaining past and present phenomena are such. 4. Neither dependent origination nor conditioned arising: unconditioned phenomena." That which is called "dependent origination" (pratītyasamutpāda) has an intrinsic nature capable of arising, and arises depending on conditions, so it is called dependent origination. Furthermore, all living beings and so forth arise dependently from this, so it is called dependent origination. Furthermore, there is that which is conditioned arising and not the twelve; the twelve and not conditioned arising; both conditioned arising and the twelve; and neither conditioned arising nor the twelve. Conditioned arising and not the twelve refers to the five aggregates of an arhat. The twelve and not conditioned arising refers to the future twelve. Both the twelve and conditioned arising refers to the twelve of an ordinary person. That which is neither refers to space. This is as explained in the chapter on Kāśyapa in the *Nirvāṇa-sūtra*. The Abhidharma also has four kinds of the twelve links of dependent origination: 1. Beginningless twelve: its beginning cannot be known. 2. Interlinked twelve: mutually binding across the three times. 3. Momentary twelve: clarifying that when a single fetter arises, it arises together with the mental factors, possessing the twelve within a single kṣaṇa. 4. Segmented twelve: refers to the two past, eight present, and two future [links]. Since the prose points to the Abhidharma, we now mostly explain it according to the Abhidharma; it is not necessary to use verses merely to display understanding. From the line "What the wise do not perform" downward is the second part, clarifying reverse contemplation. Because the cause of ignorance is extinguished, the fruit of formations does not arise; therefore it says that because this matter is extinguished, that is unarisen. The general meaning of this chapter clarifies that these twelve arise from delusion and confusion, and are not performed by the wise; thus one knows they are not real, and because they are not real, they are immediately empty. Correctly contemplating in this way, one enters the ultimate truth, which is called true cessation. The prose is as in the text.