成唯識論了義燈 4.57

4.57

觀於緣起，染淨順逆。四十四智、七十七智等，廣如餘辨，今且略。問：如有處言，觀緣起支，齊識退還者何？答：依染逆中，初修習位，作安立諦，近方便觀，作如是說。何者如觀老死苦、老死集、老死滅、老死趣滅行。乃至隨應歷觀諸諦，由老死支、苦諦所攝。於緣起中，先逆觀察，以三種相，觀老死支：一、細因緣；二、麁因緣；三、非不定，感生因緣。細謂愛、取、有；生自體名麁，由此二生，而有老死，當來老死，細生為因。現法老死，麁生為因；除二生體，餘定無能與老死果，名非不定。雖觀老死苦諦至愛。於後際苦，并彼集諦，未為喜足。遂復觀察後集因緣，現在眾苦。謂遍逆觀受、觸、六處、名色與識。觀未來苦，是當苦諦；觀彼集因，是當集諦；觀未來世苦之集諦，由誰而有，知由從前集所生，起識為邊際，現法苦有。既知從先集所生起，不應復觀此云何有。由識、名色，譬如束蘆展轉相緣，無作者等，是故觀察齊識退還，故不至於行、無明支。如是觀察苦、集十支，次觀滅諦，始從老死乃至無明，云何當滅？由不造彼無明為緣新行支，故彼苦方滅，次更尋求，證此滅道，憶昔師授於緣起法。世間正見，令起現前。如是數觀，令見增長，是染逆觀。此觀老死滅及趣滅，行即至無明。此中且約未來、現在，老、死支因，略不言過去，老、死及因，由作四諦，故合觀察。若作七十七智，即三世別觀，或約現老、死。觀近遠因，因皆過去，即至愛支。若觀未來老、死，從有至愛。若受已前，是未來苦，約當起次第。不爾、種子非展轉緣。問：或有處說，從觀無明至生即止者何？答：約機欲待尋因果說，老死無果，但至生支。問：或有逆觀，至名色支，有何所以？答：據業種名識支，識在名色攝故。論中名色名體多釋，或四蘊為名，如此中說；或三蘊為名，即薩婆多等；或無間滅意因名，《瑜伽》第九；或通染污，即此文是；或淨無記，即下十二支，剋性名支，唯業所感故。

Regarding contemplation of dependent origination—defiled and pure, direct and reverse, the forty-four kinds of knowledge, the seventy-seven kinds of knowledge, and so forth—these are fully set forth elsewhere, and here they are briefly omitted. Question: Why is it said in some places that contemplating the branches of dependent origination turns back at consciousness? Answer: It is said in this way in reference to the beginner's stage of practice in the reverse contemplation of defilement, which constitutes the proximate preparatory contemplation of the conventional truths. How so? For instance, one contemplates the suffering of aging-and-death, the origination of aging-and-death, the cessation of aging-and-death, and the path leading to the cessation of aging-and-death, up to contemplating each truth accordingly. Because the branch of aging-and-death is subsumed under the truth of suffering, in dependent origination one first contemplates in reverse, examining the branch of aging-and-death by means of three characteristics: first, the subtle causes and conditions; second, the coarse causes and conditions; and third, the non-indeterminate causes and conditions that induce rebirth. 'Subtle' refers to craving, grasping, and becoming; the very substance of rebirth is called 'coarse'. Due to these two forms of rebirth, aging-and-death exist. Future aging-and-death has subtle rebirth as its cause; present aging-and-death has coarse rebirth as its cause. Apart from these two aspects of rebirth, nothing else can definitely bestow the fruit of aging-and-death; hence it is called 'non-indeterminate'. Although one contemplates the truth of suffering of aging-and-death up to craving, one is not yet satisfied regarding the suffering of the future limit along with its truth of origination. Consequently, one further examines the causes and conditions for future origination—the present manifold sufferings. That is, one comprehensively contemplates in reverse feeling, contact, the six sense bases, name-and-form, and consciousness. One contemplates future suffering as the future truth of suffering; one contemplates its causes of origination as the future truth of origination. Contemplating by what the truth of origination of future suffering exists, one knows that it is born from previous origination, having consciousness as its boundary, and that present suffering exists. Having known that it is born from previous origination, one should not further contemplate how this exists. Because consciousness and name-and-form condition each other mutually like bundles of reeds, without an agent and the like, for this reason contemplation turns back at consciousness and therefore does not reach the branches of formations and ignorance. Having thus contemplated the ten branches of suffering and origination, one next contemplates the truth of cessation: starting from aging-and-death up to ignorance, how will they cease in the future? Because one does not perform the new branch of formations conditioned by that ignorance, that suffering then ceases. Next, one further seeks the path that realizes this cessation, recollecting the worldly right view regarding the phenomena of dependent origination previously instructed by the teacher, and causes it to appear before oneself. Contemplating repeatedly in this way causes one's view to increase; this is the reverse contemplation of defilement. This contemplation of the cessation of aging-and-death and the path leading to its cessation does indeed reach ignorance. Here, this is stated only in terms of the causes of the branches of future and present aging-and-death, omitting past aging-and-death and its causes; because one performs [the contemplation of] the four truths, they are contemplated together. If one performs [the contemplation of] the seventy-seven kinds of knowledge, one contemplates the three times separately; or, based on present aging-and-death, one contemplates near and distant causes, all causes being past, which then reaches up to the branch of craving. If one contemplates future aging-and-death, it goes from becoming to craving. What precedes feeling is future suffering, taken according to the sequence of their future arising; otherwise, seeds do not condition one another mutually. Question: Why is it said in some places that contemplation goes from ignorance and stops at birth? Answer: This is spoken in terms of the inclinations of the trainees who wait to seek cause and effect; aging-and-death has no fruit, so it only reaches the branch of birth. Question: What is the reason that some reverse contemplations reach only to the branch of name-and-form? Answer: That is stated based on karmic seeds being named the branch of consciousness, because consciousness is subsumed under name-and-form. In the treatises, there are many explanations of the name and substance of name-and-form: either the four aggregates are taken as 'name', as stated here; or the three aggregates are taken as 'name', as in Sarvāstivāda and the like; or the immediately preceding ceased mind is taken as the cause of 'name', as in the ninth fascicle of the Yogācāra-bhūmi; or it includes the defiled, which is the present text; or it is purely indeterminate, which is the twelve branches below, designated by their essential natures as branches because they are induced solely by karma.