成唯識論述記 8.337

8.337

第三次第所由者，《大論》第十有三復次解，初云：「諸癡者要先愚於所應知事方起邪行，起邪行故，令心顛倒；心顛倒故，結生相續；生相續故，諸根圓滿；根圓滿故，受用境；受用境故，耽著、希求；耽著、希求故，煩惱滋長；煩惱滋長故，發後有業；業滋長故，五趣果生；生已變壞，老死生起。」故十二支如是次第。此約當生五果為因次第。第二、約二緣建立十二有支。前六支內身緣立；後六支境界緣立。第三、約由有三有情聚立：一、樂出世有情，減緣起增白法；二、樂世間有情，立前六支；三、樂著境界有情，立後六支。如彼廣解。故十二支次第如是。此二亦約當生果位說因次第，以識等五因支熏時無次第故。《緣起經》云：「一時而起，次第宣說。」問：若爾，何故淨緣起中，先觀老死，逆觀緣起？答：依諦先後道理立故，如餘處說。此中染者依隣次第二世因果說，隔越多身說即不定。思准可知，下亦略辨。

Third, the rationale for the sequence: The tenth fascicle of the Great Treatise has three alternative explanations. The first says: 'Deluded people must first be ignorant regarding things that should be known before giving rise to deviant actions; because of giving rise to deviant actions, they cause the mind to be inverted; because the mind is inverted, they link births in succession; because birth is linked in succession, the sense faculties become complete; because the sense faculties are complete, they enjoy objects; because they enjoy objects, they are infatuated and seek; because they are infatuated and seek, afflictions flourish; because afflictions flourish, they initiate karma for future existence; because karma flourishes, results in the five destinies arise; having been born, they alter and decay, so that aging and death arise.' Therefore, the twelve branches have such a sequence. This is the sequence of causes with respect to the five future results to be born. Second, the twelve branches of existence are established based on two conditions: the first six branches are established on the condition of the internal body; the last six branches are established on the condition of external objects. Third, they are established based on the existence of three groups of sentient beings: 1. Sentient beings who delight in transcending the world, where conditioned arising decreases and pure dharmas increase; 2. Sentient beings who delight in the mundane world, for whom the first six branches are established; 3. Sentient beings who delight in and are attached to sense objects, for whom the last six branches are established. As explained at length there, the sequence of the twelve branches is like this. These two also explain the sequence of causes in terms of the stage of results to be born in the future, because when the five causal branches of consciousness and so forth are perfumed, they have no temporal sequence. The Pratītyasamutpāda-sūtra says: 'Arising at one time, they are expounded in sequence.' Question: If so, why is it that in pure conditioned arising, one first contemplates aging-and-death, contemplating conditioned arising in reverse order? Answer: Because it is established according to the principle of the order of the truths, as explained elsewhere. Here, defiled [conditioned arising] is spoken of according to the causes and effects across two lifetimes in adjacent succession; if spoken of across multiple intervening lives, it is not fixed. One can infer and understand this; it will also be briefly distinguished below.