成唯識論述記 8.334

8.334

第二辨支總、別名義得名者。初解總名，此名緣起，亦名緣生，五十六云：「無有主宰、作者、受者。無自作用不得自在，從因而生，託眾緣轉，本無而有，有已散滅，唯法所顯，能潤、所潤墮相續法，名為緣生。」《大論》第十釋云：「由煩惱繫縛，往諸趣中數數生起，故名緣起，此依字釋名。」又解，即依「緣」字、「起」字解此名也，唯有漏十二支得此名矣。又依託眾緣速謝滅等，依剎那釋通一切法；又眾緣過去而不捨等，此依義釋名。今依此解，又乃至於過去世覺緣性已等相續起等，如世尊言：「我已覺悟正起宣說，展轉傳說，故名緣起。」此解亦得。合有五釋不能煩引，五十六說：「因名緣起，果名緣生，謂此無明隨眠不斷有故，彼無明纏有，此纏生故，彼諸行轉。如是乃至老死亦爾。」然五種果中以前後相望為因緣，為因時非果，為果時非因，據義別故。世親《俱舍》自意同此，亦得別名。《緣起經》云：「如是諸分，各由自緣和合無闕相續而起，名緣起義。」釋總名已。

Second, distinguishing the derivation of the general and specific names and meanings: First, explaining the general name. This is called conditioned arising (pratītyasamutpāda), and also called conditioned origination (pratītyasamutpanna). The fifty-sixth fascicle states: 'There is no lord, no agent, and no experiencer. Devoid of intrinsic activity, they do not attain autonomy; arising from causes and turning dependent on multiple conditions, they exist where previously absent, and having existed they dissolve and perish; revealed only by phenomena, the factors that are moisteners and moistened falling into continuity are called conditioned origination.' The explanation in the tenth fascicle of the Great Treatise says: 'Tied by afflictions, they arise repeatedly across the various destinies; hence it is called conditioned arising; this explains the name based on the words.' Another explanation: that is, explaining the name based on the words 'pratītya' (conditioned) and 'samutpāda' (arising); only the twelve defiled branches obtain this name. Furthermore, depending on multiple conditions, swiftly perishing, and so on—this explanation based on moments extends to all phenomena. Furthermore, multiple conditions having passed without abandoning, and so on—this explains the name based on meaning. We now rely on this explanation. Furthermore, up to comprehending the nature of conditions in past lifetimes and arising in succession, as the World-Honoured One said: 'Having awakened, I properly set forth and proclaim it, and it is transmitted successively; therefore it is called conditioned arising.' This explanation is also acceptable. In total there are five explanations, which cannot be cited in full. The fifty-sixth fascicle says: 'The cause is called conditioned arising, and the result is called conditioned origination. That is, because this dormant latency (anuśaya) of ignorance is unsevered, that entangling affliction (paryavasthāna) of ignorance exists; because this entangling affliction arises, those formations turn. Thus it continues down to aging-and-death.' However, among the five kinds of results, looking from before to after as cause and condition: when it is a cause it is not a result; when it is a result it is not a cause; this is based on the distinction of meanings. Vasubandhu's Kośa also shares this intention, and [they] also obtain distinct names. The Pratītyasamutpāda-sūtra says: 'Such parts, each arising in succession without deficiency through the combination of its own conditions, are the meaning of conditioned arising.' The general name has now been explained.