瑜伽師地論略纂 4.102

4.102

第六、釋難中有二問答。初問逆次第中，「如世尊言：新名色滅與上首法」者，此引經證，先觀緣起，後際生、老死是前際名色等果。前來總說名色結生，名色體寬，總攝餘支，但言名色已說餘訖。言新名色，前際所集名色種子後現行者，稱之為新；若已生起，不名為新。夫觀法者，先果後因，故說生、老死為初，新名色滅為首。《緣起經》說：如病、病因、病滅、良藥。故逆次第，生、老死為初。

Sixth, in the resolution of difficulties, there are two questions and answers. In the first question regarding the reverse sequence, concerning “As the World-Honoured One said: 'The cessation of new name-and-form and the foremost dharmas,'” this cites scriptural proof that one first contemplates conditioned arising, where birth and aging-and-death of the future period are the fruits of name-and-form and so forth of the past period. Previously, it was generally stated that name-and-form connects birth; name-and-form is broad in essence and generally subsumes the remaining links, so merely saying name-and-form has already finished speaking of the rest. When it says 'new name-and-form,' the seeds of name-and-form accumulated in the previous period that subsequently manifest are called 'new'; if they have already arisen, they are not called 'new.' Generally, when contemplating phenomena, one takes the fruit first and the cause later; therefore, birth and aging-and-death are stated as the beginning, and the cessation of new name-and-form is the foremost. The *Pratītyasamutpāda-sūtra* says: like illness, the cause of illness, the cessation of illness, and good medicine. Therefore, in the reverse sequence, birth and aging-and-death are the beginning.