成唯識論演祕 6.613

6.613

者按《俱舍論》第九釋云：「從惑生惑，謂愛生取；從惑生業，謂取生有無明生行；從業生事，謂行生識及有生生；從事生事，謂從識支生於名色，乃至從觸生於受支，及從生支生於老死；從事生惑，謂受生愛。」由立有支其理唯此，已顯老死為事、惑因，及顯無明為事、惑、果。無明、老死事、惑性故，豈假更立餘緣起支？

According to the ninth fascicle of the Abhidharmakośa-bhāṣya: 'From affliction arises affliction, meaning from craving arises grasping. From affliction arises karma, meaning from grasping arises existence, and from ignorance arise karmic formations. From karma arise actual entities, meaning from the formation branch arises consciousness, and from existence arises birth. From actual entities arise actual entities, meaning from the consciousness branch arise name-and-form, up to from contact arises the feeling branch, and from the birth branch arises aging-and-death. From actual entities arises affliction, meaning from feeling arises craving.' Because the branches of existence are established solely through this principle, it is already shown that aging-and-death are the cause of actual entities and afflictions, and ignorance is shown to be the fruit of actual entities and afflictions. Since ignorance and aging-and-death are by nature actual entities and afflictions, why would there be any need to establish further branches of dependent origination?