成唯識論述記 8.564

8.564

述曰：此中所說，前望次後隣近，非隔越超一、超二、多等，此依順次，非逆次第，依因果前後不相雜亂，各各剋體實緣起而論，不如《對法》無明望行相雜亂，非實緣起說，異隣次，若越次，異順次，若逆次，異不相雜亂實緣起，若相雜亂假緣起者，為緣不定，諸聰惠者如理應思。且隔越者，且如無明與識等五及有，但一增上，與愛、取、生、老死為二緣，謂所緣、增上，餘一切准可知。若逆次者，亦有隣次、隔越，今合說老死與生、愛、取、行、無明為二緣，謂所緣、增上，餘但增上。若相雜亂有二：一、順；二、逆，順中有隣次、隔越，隣次如《對法》，隔越與前實緣不殊，亦約識等五種而說，若約當生隨其所應，逆次之中有隣有間，皆應思准。《緣起》下說，此約增上說，然有遠近乃至諸支一一廣作，然此中識等五，依當起位，諸支隔越、逆次超間相雜為緣，一一思准可解，不煩廣為。

The Commentary states: What is stated here is the prior in relation to the immediately subsequent, not skipping over one, skipping over two, or many, etc. This is based on direct forward order, not on reverse order; it is based on cause and effect, prior and subsequent, being unmixed, discussing each strictly according to real dependent origination by specific entity, unlike the Abhidharma[-samuccaya] where ignorance in relation to volitional formations is mixed, which is not an explanation of real dependent origination. That which differs from immediate succession (skipping order), differs from forward order (reverse order), or differs from unmixed real dependent origination (mixed metaphorical dependent origination) serves as conditions in an indeterminate manner; the wise should reflect upon this appropriately. As for skipping over: for instance, ignorance in relation to the five beginning with consciousness and existence is only one, the dominant condition; in relation to craving, grasping, birth, and old age and death it is two conditions, namely, the objective and the dominant. All the rest can be known by analogy. In reverse order, there are also immediate succession and skipping. Now, taking them together, old age and death in relation to birth, craving, grasping, volitional formations, and ignorance are two conditions, namely, the objective and the dominant; in relation to the rest they are only the dominant. If they are mixed, there are two kinds: first, forward; second, reverse. Within forward there are immediate succession and skipping: immediate succession is as in the Abhidharma; skipping does not differ from the real conditions explained previously, and is also explained in terms of the five seeds of consciousness, etc. If explained in terms of future arisings, it should be applied as appropriate. Within reverse order there are also immediate and skipping; all should be reflected upon and deduced. As stated below in the Pratītyasamutpāda[-vyākhyā], this is spoken with respect to the dominant condition; however, there are distant and proximate, and so on, each link being analysed in full. Here, however, the five beginning with consciousness are based on their states of future arising; the skipped, reversed, and mixed conditions among all the links can be understood by reflecting upon each one by one, so there is no need to elaborate extensively.