瑜伽論記 23.344

23.344

解初相中，謂依觀察聖諦道理至有緣體性者，如觀四諦，先苦後集類觀緣起，始從老死逆觀至識識緣名色十支體性。言謂於是中有因緣生未斷故，而有生生者，一解，有支名有因緣生，未永斷故而有未來生支得生；二解，愛取有三能生生支總名前生，未來生支名為後生。如說生支，如是有支取支安立等者，類釋有支取支，前支為因後支為果。無差別欲貪，名取等者，貪體無四，隨境分四故也。如是愛支已下，解愛支。或求欲門發業乃至當知歸趣非愛者，一體為求，外五欲故發業，求內有根故發業，舉愛意取同時無明發業，亦可說潤名發，如此二業所有諸愛，當知歸趣愛非愛受，謂因於三受而起於愛故曰也。景師等作如是釋也。更有一解：或求欲門者，欲界也。有門者，色無色也。又即此愛，由六處門所起無明觸所生愛，為緣故轉者，明受有三，一、依無明觸所生受，此受為緣生愛；若是明觸非明無明觸所生之受，不能生愛。又則此受，皆用相似觸為其緣者，謂苦觸生苦受等，有漏觸生有漏受等。此復云何？至有對觸者，景師云：明觸唯在意地，因此能增言說名增語，可知無明觸及處中觸皆通六識，而從多分故。言無明觸，是增語處中，觸名有對，理實處中，觸在意地者，亦名增語，無明觸在五識者，亦名有對。達述三藏云：此無明一向分別所起，故云是增語觸，增語觸一向與意識相應觸故，何以故？意識能緣名味句，非五色緣增語是名味句，增生語言故，言與此相違是有對觸，有對觸一向在五識問，與前明無明相違非明非無明中亦有意識中所起無起觸有漏善法等，何故一向云有對觸耶？三藏解云：對前明無明故，一向云有對觸，若約剋實，亦有增語觸也。大意同前師釋。若正若邪，聞思修智相應諸名以為其緣者，緣教法起也，處中所攝有對觸以內根外塵為緣，如是總名名色緣觸。又此名色於現法中至令不散壞者，識緣名色。又則此識續生已下，明名色緣識，應知先業所引已下，結名色與識展轉相依。當知識緣名色以為後邊至有緣體性者，現在五支是前際，老死後受逆觀，乃至識緣名色以為後邊，如前觀彼未來老死為其因，有為生因等觀現老死亦爾，觸為受因，六處為觸因，名色為六處因，識與名色為因，或展轉為緣，故云如前所說隨其所應有緣體性。

In explaining the first characteristic, from "namely, relying on the contemplation of the principle of the noble truths" up to "having the nature of a condition": as when contemplating the four truths, one first [contemplates] suffering and then its origination, analogously contemplating conditioned arising, beginning with aging and death and contemplating in reverse down to consciousness, the nature of the ten links where consciousness conditions name-and-form. Regarding "namely, because the conditioned arising therein has not yet been severed, there is birth upon birth": one explanation is that the link of existence is called conditioned arising, and because it has not yet been eternally severed, the future link of birth can arise; a second explanation is that the three of craving, clinging, and existence can give rise to the link of birth and are collectively called prior birth, while the future link of birth is called subsequent birth. Regarding "just as it is explained for the link of birth, the establishment of the link of existence and the link of clinging is likewise so": this analogously explains the link of existence and the link of clinging, where the preceding link is the cause and the subsequent link is the fruit. Regarding "undifferentiated desire and greed is called clinging": the substance of greed is not fourfold; it is divided into four according to its objects. From "likewise, the link of craving" onward explains the link of craving. From "or seeking the portal of desire sets karma in motion" up to "one should know that it culminates in the non-beloved": one explanation is that seeking external five desires sets karma in motion, while seeking internal sense bases with existence sets karma in motion; mentioning craving intends simultaneous ignorance setting karma in motion, or moistening may be called setting in motion; and all the cravings of these two kinds of karma should be known to culminate in agreeable and disagreeable feelings, meaning that craving arises due to the three feelings, which is why it is so said. Master Jing and others give such an explanation. There is yet another explanation: "seeking the portal of desire" is the desire realm; "the portal of existence" is the form and formless realms. Regarding "furthermore, this very craving turns with the craving arisen from ignorance-contact produced through the portal of the six bases as its condition": this clarifies that feeling has three types: first, feeling born of ignorance-contact, which serves as a condition to produce craving; if it is feeling born of clear contact or neither-clear-nor-ignorance contact, it cannot produce craving. Regarding "furthermore, these feelings all take similar contacts as their conditions": painful contact produces painful feeling, and so forth; defiled contact produces defiled feeling, and so forth. Regarding "How is this so?" down to "contact with resistance": Master Jing says that clear contact is exclusively in the mental stage, and because of this it can expand speech, so it is called designation-contact; it can be understood that ignorance-contact and intermediate contact both pervade the six consciousnesses, but [this designation] is based on the predominant portion. It says that ignorance-contact is designation-contact, while intermediate contact is called contact with resistance; in actual principle, intermediate contact in the mental stage is also called designation-contact, and ignorance-contact in the five consciousnesses is also called contact with resistance. Da relates that the Tripiṭaka Master said: this ignorance arises solely from conceptual discrimination, hence it is said to be designation-contact, because designation-contact is solely contact associated with the mental consciousness. Why is this? The mental consciousness can take names, words, and phrases as its objects, whereas the five material [consciousnesses] do not take them as objects; designation refers to names, words, and phrases, which generate augmented speech. As for "contrary to this is contact with resistance," contact with resistance is solely in the five consciousnesses. One may ask: contrary to the previous clear and ignorance[-contact], among the neither-clear-nor-ignorance there is also contact arisen in the mental consciousness, defiled wholesome dharmas, and so forth; why then is it solely called contact with resistance? The Tripiṭaka Master explained: in contrast to the previous clear and ignorance[-contact], it is solely called contact with resistance; if speaking strictly, it also includes designation-contact. The general meaning agrees with the previous master's explanation. Regarding "taking all names associated with correct or erroneous wisdom of hearing, thinking, and cultivating as its conditions": it arises with doctrinal teachings as its condition; contact with resistance included in the intermediate takes internal bases and external dusts as conditions; such is collectively termed name-and-form conditioning contact. From "Furthermore, this name-and-form in the present life..." down to "causes it not to disintegrate": consciousness conditions name-and-form. From "Furthermore, this consciousness continues to arise..." onward clarifies that name-and-form conditions consciousness. From "One should know that, drawn by prior karma..." onward concludes that name-and-form and consciousness are mutually dependent. From "One should know that consciousness conditioning name-and-form is taken as the final limit" up to "having the nature of a condition": the present five links are the prior limit; contemplating in reverse from aging and death through subsequent feeling down to consciousness conditioning name-and-form as the final limit, just as previously one contemplated future aging and death as their causes, existence as the cause of birth, and so forth, contemplating present aging and death is likewise so: contact is the cause of feeling, the six bases are the cause of contact, name-and-form is the cause of the six bases, and consciousness and name-and-form serve as cause or mutually serve as conditions for each other; hence it says "as previously stated, having the nature of a condition as appropriate."