瑜伽師地論略纂 4.104

4.104

Seventh, regarding the explanation of terms: in explaining the meaning of conditioned arising (pratītyasamutpāda), there are five kinds. “Explaining the name according to the words”: with the binding of afflictions as conditions, the various destinies arise repeatedly; therefore it is called conditioned arising. Explaining the compound 'conditioned arising' based on the words 'condition' and 'arising' is why it is called 'according to the words.' “Explaining according to the meaning of momentariness”: this excludes the Mahāsāṃghika, Mahīśāsaka, and other schools' claim that conditioned arising is unconditioned, and also refutes the Saṃmatīya doctrine of the four characteristics in one lifetime. “Multiple conditions pass into the past without departing,” and so forth: if based on states, the first ten links are the conditions, and the last two links are the arising. The former links possess all four conditions, causal and the like; although they cease in a moment and enter the past, their seeds remain in the body without departing, and therefore, relying on one's own body, the subsequent fruit arises. Alternatively, among the twelve links, each preceding one is a condition, and each succeeding one is an arising. “This being, that is” reveals the meaning of condition-arising without agency. “This arising, that arises” reveals the meaning of condition-arising with impermanence. “Not otherwise”: solely through the existence of conditions can the fruit dharmas exist; it is not that conditions possess real activity capable of producing fruit dharmas, nor is it that with unarisen dharmas as cause, any produced dharma can be established. Non-agency and impermanence serve as the two kinds of conditions, and not any other activity, nor non-arising as the two causes; therefore it says “not otherwise.” This excludes Īśvara and the like having real agency, and rejects the notion that the unconditioned can serve as conditioned arising, thereby explaining its name. In the fourth explanation, repeatedly encountering conditions, arising occurs repeatedly in continuity with conditions; hence it is called conditioned arising. “Having awakened to conditionality in the past, it arises equally in continuous succession”: upon initial realization of bodhi, one awakens to conditions, and having awakened, one subsequently and equally brings forth verbal discourse for sentient beings to expound it; hence it is called conditioned arising. Self-benefit is termed condition, and benefiting others is called arising, which is precisely the meaning of turning the wheel of Dharma in succession.