瑜伽論記 7.421

7.421

第三明緣起觀者，尋思六事諸法生故，彼彼法生等者，謂前前支生故後後支生，前前支滅故後後支滅也。此中都無自在、作者乃至轉變諸法，此破外道計自在天為能作者生者死者。又破數論計有冥性名自性計有我諦名士夫餘二十三諦名中間中間是所轉變故。若內若外者，十二支中根所攝者名內，塵所攝者名外。前際無知後，際無知等者，過去十因牽現生死，且舉無明，故云前際無知。現在十因牽當生死，且舉無明，故云後際無明。如是分別十二支性，名思自相。

Third, the contemplation of dependent origination: regarding 'investigating the six objects: because phenomena arise, respective phenomena arise', and so forth: this means that because prior branches arise, subsequent branches arise; because prior branches cease, subsequent branches cease. Here there is no Îśvara, creator, or even changing phenomena whatsoever; this refutes the non-Buddhists who hypothesize Maheśvara as creator, generator, and killer. It also refutes the Sāṃkhyas who hypothesize a dark primal nature called prakṛti (svabhāva), hypothesize a self-principle called puruṣa, and call the remaining twenty-three principles the 'intermediate'—because the intermediate is that which is transformed. Regarding 'internal or external': among the twelve branches, those subsumed by the faculties are called internal, and those subsumed by the sense objects are called external. Regarding 'ignorance regarding the prior limit, ignorance regarding the subsequent limit', and so forth: the ten causes of the past pull present birth and death; mentioning just ignorance for now, it is said 'ignorance regarding the prior limit'. The ten causes of the present pull future birth and death; mentioning just ignorance for now, it is said 'ignorance regarding the subsequent limit'. Thus differentiating the nature of the twelve branches is called investigating specific characteristics.