大乘義章 4.28

4.28

第一釋名并辨其體性。十二因緣者，謂從無明乃至老死，是其名也。言無明者，癡闇之心體無慧明，故曰無明。過去世中煩惱非一，以何義故偏說故明。釋有兩義：一彰通隱別，故說無明。過去世中一切煩惱，皆有闇惑迷理之義，就斯通義故說無明。二舉強攝弱故說無明。無明煩惱迷於本際，集起生死，其力最強。從強以名，故說無明。但說無明，當知一切餘結皆隨。譬如世間王來王去，餘眾皆隨主得其名。此亦如是。釋名既然，體相云何？於中差別乃有四種：一迷理無明，所謂迷於二諦之理。故經說言「不知諸諦第一義故，名為無明。」如是等也。二發業無明，所謂三根三道煩惱。三根煩惱能發思業，三道煩惱發身口業。三覆業無明，謂造業已，重於前境起貪瞋等，覆助前業令其增長。四潤生無明，亦名受生，謂受生時諸煩惱等。若依《毘曇》，九十八使一切煩惱皆能潤生，斯則潤生受生無別。若依《成實》，唯愛能潤，餘但遠助。若據斯義，潤生則狹，局唯在愛；受生則寬，通於餘結。《地經》亦然，故經言「愛水為潤，無明覆弊，我心溉灌。」如是等也。所言行者，諸業集起，名之為行。集起有二：一就業體，緣中集起，名之為行。二就功能，集起後果，故名為行。名義如是。體相云何？於中具以七門分別：一就性分別，行雖無量，要唯善惡，善惡二業能得報故。無記無報，是故不說。二就具分別，所謂一切身口意業。三約果分別，如《地經》說，所謂罪、福、不動業也。三塗惡業，名之為罪。欲界地中人天善業，名之為福。上二界中八種定業，說為不動。四對報分別，所謂苦、樂、不苦不樂三受之業。五就處分別，謂三界繫。六就時分別，所謂現報、生報、後報、不定報業。七隨相分別，相別有四：一黑、二白、三黑白雜、四不黑不白。四中前三，是其有漏分段之因，後一無漏變易之因。業行無量，且論斯耳。此等後業聚之中具廣分別。所言識者，分別之義。於中分別，乃有三種：一種子心識。作行以後、受生已前所有心識，為業煩惱所熏發故，能生後果，說為識支。若復通論，無明行中所有心識亦是識支。二求生心識，在於中陰。三受生心識，名為識支。謂受生時，最初一念染污之心，於彼父母精血等事，妄想起於華池等愛，非起婬愛。言名色者，心從詮目，故號為名；身形質礙，稱之為色。良以心法冥漠難彰，非詮不辨，故從詮目說以為名。故《楞伽》云「以名宣說無色四陰，故說為名。」色相形現，可以現見，當相名色。十二因緣，通而論之皆是名色，良以此支色心始具、名色相分段，故偏名支。言六入者，生識之處，名之為入。入別不同，離分六種，所謂眼耳鼻舌身意。前色增長，今為五入。前名增長，今為意入。所言觸者，觸對塵境，目之為觸。若依《成實》，對後受支說想為觸，觸假之初故名為觸。若依《毘曇》，以心法中觸數為觸。此之觸數，依根就塵，能令根塵共相觸對，故名為觸。大乘法中亦同此說。然觸有五：一增語觸，謂意地觸能發法故。二有對觸，謂五識中相應之觸，觸對現境，故名有對。三者明觸，謂無漏觸。四無明觸，謂諸煩惱相應之觸。五處中觸，所謂一切有漏之觸。故《雜心》云「增語及有對，明無明處中。」五中前二，約根以分；後之三種，隨性以別。此之五種，大小不同。小乘法中所說不定，若取報觸以為觸支，增語、有對及與處中是其觸支，餘二則非，以明無明非報法故。若說一切有漏之觸以為觸支，除其明觸，餘四皆是。明觸無漏，是故不取。大乘法中所說不定，若說分段，與小乘同。若說變易十二緣者，五觸皆是觸支所攝。所言受者，領納名受。於中分別，廣略不定。或總為二。或分為二：一是身受、二是心受，五識相應名為身受，意識相應名為心受。或說為三，所謂苦、樂、不苦不樂。或說五受，所謂苦、樂、憂、喜及捨。或說六受，謂六根中所生受也。或說十八，謂六根中各分苦，樂，不苦不樂三種受故。或復宣說三十六受，前十八中染淨分故。或說百八，如龍樹說，前三十六，三世分之，故有百八。所言愛者，染境名愛。現在世中煩惱非一，以何義故偏名為愛？未來生死由愛牽起，愛力功強，故偏說之。雖但說愛，餘結皆隨，亦如世間王來王去餘眾皆隨。於中分別，略有二種：一愛己身、二愛所須。廣分有五：一於順情未得法中起欲得愛、二於順情已得法中起不失愛、三於違情未得法中起不得愛、四於違情已得法中起求捨愛、五於非違非順法中起處中愛，非極違情不生厭故。所言取者，前愛增上，取著境界，故名為取。若具分別，取有四種：一是戒取、二是見取、三是欲取、四是我取。此之四種，諸論不同。若依《毘曇》，一切三界戒取之心，說為戒取。一切三界身見、邊見、邪見、見取，通名見取。欲界一切諸鈍煩惱，通名欲取。上二界中諸鈍煩惱，緣自身起，通名我取。若依《成實》，身見一使，名我語取。實無我體，但著我名，故云我語。依此身見，起於邊見，取著斷常。若見斷者，則著五欲，名為欲取，以無後世，貪現樂故。若見常者，有利有鈍。若鈍根者，則取持戒，望後世樂，名為戒取。若利根者，計神是常，苦樂不變，則無罪福，故起邪見，說為見取。若依《毘曇》，直說四取以為取支，則為具攝一切煩惱。若依《成實》，四取不攝諸鈍煩惱，是則取支通攝四取，及餘一切諸鈍煩惱。所言有者，現在行業能有當果，故名為有。此既是業，何不名業，乃名有乎？當果未有，由業有之，故從功能說為有耳。論其體相，與行支同。所言生者，來報始起，說名為生。生之體狀，與識支中受生識同。言老死者，衰變盡壞，名為老死，與前名色六入等同。此之十二，迭相因由，互相緣藉，故名因緣。如四諦中論因緣者，業能親生，說之為因。煩惱疎助，說之為緣。今此不然，莫問一切煩惱業苦，從前生後，斯名因緣。名義體相，辨之麁爾。

First, explaining the names and identifying their essential nature: The "twelvefold dependent origination" refers to the designations from ignorance through old age and death. As for "ignorance" (avidyā): the mind of dark delusion lacking the light of wisdom in its nature is therefore called ignorance. In past lifetimes, defilements were not single; for what reason is ignorance singled out? There are two explanations: First, it manifests the common and conceals the specific; hence it is called ignorance. All defilements in past lifetimes have the aspect of dark bewilderment and delusion regarding reality; on the basis of this common aspect, it is called ignorance. Second, it cites the strong to subsume the weak; hence it is called ignorance. The defilement of ignorance is deluded regarding the fundamental limit and aggregates to produce birth-and-death; its power is strongest. Being named after the strongest, it is therefore called ignorance. Merely mentioning ignorance, one should know that all remaining fetters follow along. Just as in the mundane world, when the king comes and goes the remaining retinue all follow along, and the master receives the name, this is also like that. The explanation of the name being so, what of its essential nature and characteristics? Within it there are four distinctions: 1. Ignorance deluded regarding reality, namely, being deluded regarding the principle of the two truths. Hence the sutra states: "Because of not knowing the ultimate truth of the truths, it is called ignorance," and so forth. 2. Ignorance that generates karma, namely the defilements of the three roots and three paths. The defilements of the three roots can generate mental karma, and the defilements of the three paths generate bodily and verbal karma. 3. Ignorance that conceals karma: after having created karma, one again gives rise to greed, hatred, and so forth toward the previous object, which covers and assists the previous karma, causing it to increase. 4. Ignorance that moistens birth, also called receiving birth: the defilements at the time of receiving birth. If one relies on the Abhidharma, all ninety-eight latent afflictions can moisten birth, in which case moistening birth and receiving birth are not distinct. If one relies on the Tattvasiddhi, craving alone can moisten [birth], while the rest merely assist from afar. If based on this meaning, moistening birth is narrow, confined solely to craving, while receiving birth is broad, extending to the remaining fetters. The Daśabhūmika Sūtra is also like this; hence the sutra states: "The water of craving serves as the moisture, ignorance conceals and obscures, and the mind of self irrigates," and so forth. As for "formations" (saṃskāra): the aggregation and arising of karmas is called formations. Aggregation and arising has two [aspects]: First, in terms of the essential substance of karma, its aggregation and arising amidst conditions is called formations. Second, in terms of function, its aggregation and arising of subsequent fruit is therefore called formations. Such is the meaning of the name. What of its essential nature and characteristics? Within this, it is distinguished through seven complete headings: 1. Distinguished according to moral nature: although formations are immeasurable, essentially they are only good and bad, because the two karmas of good and bad can obtain retribution. Indeterminate [karma] has no retribution; therefore it is not mentioned. 2. Distinguished according to instruments: all bodily, verbal, and mental karmas. 3. Distinguished according to fruit: as stated in the Daśabhūmika Sūtra, the so-called sinful, meritorious, and immovable karmas. Evil karmas of the three bad destinies are called sinful. Wholesome karmas of humans and gods in the desire realm are called meritorious. The eight kinds of meditative karma in the upper two realms are called immovable. 4. Distinguished in relation to retribution: the karmas of the three feelings, namely painful, pleasant, and neither painful nor pleasant. 5. Distinguished according to place: bound to the three realms. 6. Distinguished according to time: karmas of retribution in the present life, retribution in the next life, retribution in subsequent lives, and indefinite retribution. 7. Distinguished according to characteristics: the characteristics are fourfold: first, black; second, white; third, mixed black and white; fourth, neither black nor white. Among these four, the first three are causes of sāsrava portion-based [saṃsāra]; the last one is the cause of anāsrava transformative [saṃsāra]. Karmic formations are immeasurable; here we merely discuss these. These will be distinguished in detail later within the section on the aggregate of karma. As for "consciousness" (vijñāna): it has the sense of discrimination. Within it, there are three kinds of discrimination: 1. Seed-consciousness: all consciousness after generating formations and prior to receiving birth, because it is perfumed and stimulated by karma and defilement, can produce subsequent fruits; this is called the consciousness link. If discussed comprehensively, all consciousness within ignorance and formations is also the consciousness link. 2. Consciousness seeking birth: situated in the intermediate state (antarābhava). 3. Consciousness receiving birth: this is called the consciousness link, referring to the very first moment of defiled mind at the time of receiving birth, which, with regard to the parents' semen and blood, gives rise through deluded thought to attachment to a lotus pond or the like, not giving rise to sexual lust. As for "name and form" (nāmarūpa): mind follows designation and label, hence it is styled "name"; the physical body has tangible resistance, hence it is called "form." Indeed, because mental phenomena are obscure and difficult to manifest, unrecognizable without designation, they are called "name" following designation and label. Thus the Laṅkāvatāra states: "Because the four non-material aggregates are proclaimed by name, they are called 'name.'" The characteristics of form have physical manifestation and can be directly seen; corresponding to this characteristic it is called "form." Comprehensively speaking, all twelve links of dependent origination are name and form; however, because in this link form and mind are first fully equipped, and the characteristics of name and form are demarcated, it is specifically named a link. As for the "six sense-bases" (ṣaḍāyatana): the places that produce consciousness are called bases (āyatana). The bases are diverse, divided into six kinds: eyes, ears, nose, tongue, body, and mind. The previous form grows, now becoming five bases; the previous name grows, now becoming the mind base. As for "contact" (sparśa): contacting and facing dust-objects is designated contact. If one relies on the Tattvasiddhi, conception (saṃjñā) is explained as contact in contrast to the subsequent feeling link; being the beginning of the provisional construction of contact, it is called contact. If one relies on the Abhidharma, the mental factor of contact among mental dharmas is taken as contact. This mental factor of contact relies on the sense-faculty and approaches the dust-object, being able to cause sense-faculty and dust-object to contact each other; hence it is called contact. In the Mahāyāna teaching, it is also explained this way. However, there are five kinds of contact: 1. Contact of designation (adhivacana-saṃsparśa): contact of the mental ground, because it can produce dharmas. 2. Contact of resistance (pratigha-saṃsparśa): contact associated with the five consciousnesses, contacting present objects, hence called [contact of] resistance. 3. Bright contact (vidyā-sparśa): anāsrava contact. 4. Ignorant contact (avidyā-sparśa): contact associated with the various defilements. 5. Intermediate contact: all sāsrava contact. Thus the Saṃyuktābhidharmahṛdaya states: "Designation and resistance, bright, ignorant, and intermediate." Among these five, the first two are divided according to the sense-faculties; the latter three are distinguished according to their moral nature. These five kinds differ between Mahāyāna and Hīnayāna. In the Hīnayāna teaching the explanation is not fixed: if one takes retributional contact as the contact link, designation, resistance, and intermediate are its contact link, while the other two are not, because bright and ignorant are not retributional dharmas. If one says that all sāsrava contact constitutes the contact link, then excluding bright contact, the remaining four all belong. Bright contact is anāsrava, so it is not included. In the Mahāyāna teaching the explanation is not fixed: if speaking of portion-based [birth-and-death], it is the same as the Hīnayāna; if speaking of the twelve links of transformative [birth-and-death], all five contacts are subsumed under the contact link. As for "feeling" (vedanā): experiencing and receiving is called feeling. Distinctions within it are broad or concise, not fixed: either they are generalized into two, or divided into two: first, bodily feeling; second, mental feeling. Being associated with the five consciousnesses is called bodily feeling; being associated with the mental consciousness is called mental feeling. Or it is spoken of as three, namely painful, pleasant, and neither painful nor pleasant. Or five feelings are spoken of, namely pain, pleasure, grief, joy, and equanimity. Or six feelings are spoken of, meaning the feelings produced within the six sense-faculties. Or eighteen are spoken of, meaning each of the six faculties is divided into three kinds of feeling: painful, pleasant, and neither painful nor pleasant. Or thirty-six feelings are proclaimed, because the previous eighteen are divided into defiled and pure. Or one hundred and eight are spoken of, as Nāgārjuna states: the previous thirty-six are divided across the three times, thus there are one hundred and eight. As for "craving" (tṛṣṇā): defiled attachment to objects is called craving. Defilements in the present lifetime are not single; for what reason is it specifically called craving? Future birth-and-death is pulled and initiated by craving, and the power and function of craving is strong; hence it is specifically mentioned. Although only craving is mentioned, the remaining fetters all follow along, just as in the mundane world, when the king comes and goes, the remaining retinue all follow along. Within it, there are briefly two kinds of distinctions: 1. Craving for one's own body; 2. Craving for what is needed. Broadly divided, there are five: 1. Giving rise to the craving of wanting to obtain regarding agreeable phenomena not yet obtained; 2. Giving rise to the craving of not losing regarding agreeable phenomena already obtained; 3. Giving rise to the craving of not obtaining regarding disagreeable phenomena not yet obtained; 4. Giving rise to the craving of seeking to abandon regarding disagreeable phenomena already obtained; 5. Giving rise to intermediate craving regarding phenomena that are neither disagreeable nor agreeable, because since they are not extremely contrary to one's inclinations, disgust is not produced. As for "grasping" (upādāna): the previous craving intensifies, grasping and attaching to objects, hence it is called grasping. If fully distinguished, grasping is of four kinds: 1. Grasping at precepts; 2. Grasping at views; 3. Grasping at desires; 4. Grasping at self. Regarding these four kinds, the treatises differ. If one relies on the Abhidharma, the mind grasping at precepts throughout the three realms is called grasping at precepts. View of self, extreme views, wrong views, and grasping at views throughout the three realms are collectively called grasping at views. All dull defilements in the desire realm are collectively called grasping at desires. Dull defilements in the upper two realms, arising with reference to one's own body, are collectively called grasping at self. If one relies on the Tattvasiddhi, the single latent affliction of the view of self is called grasping at theories of self (ātma-vāda-upādāna); there is no actual substance of self, but one merely attaches to the name of self, hence it is called theories of self. Relying on this view of self, one gives rise to extreme views, grasping and attaching to annihilation or permanence. If one sees annihilation, one attaches to the five desires, which is called grasping at desires, because there is no future lifetime and one covets present pleasure. If one sees permanence, there are sharp and dull [faculties]. Those of dull faculties grasp at maintaining precepts, hoping for future pleasure, which is called grasping at precepts. Those of sharp faculties calculate that the spirit is permanent and that pain and pleasure do not change, so there is neither sin nor merit, thus giving rise to wrong views, which is explained as grasping at views. If one relies on the Abhidharma, directly explaining the four graspings as the grasping link, it fully subsumes all defilements. If one relies on the Tattvasiddhi, the four graspings do not subsume the dull defilements, so the grasping link broadly subsumes the four graspings and all remaining dull defilements. As for "existence" (bhava): present karmic actions are able to cause future fruit to exist, hence it is called existence. Since this is karma, why is it not called karma, but instead called existence? The future fruit does not yet exist, but by means of karma it comes to exist; hence it is called existence in terms of its function. Discussing its essential nature and characteristics, it is identical to the link of formations. As for "birth" (jāti): the initial arising of future retribution is called birth. The condition and shape of its nature is identical to the consciousness receiving birth within the consciousness link. As for "old age and death" (jarāmaraṇa): decay, alteration, exhaustion, and destruction are called old age and death, which are identical to the previous name and form, six bases, and so forth. These twelve rely upon one another as causes and mutually depend upon one another as conditions, hence they are called dependent origination. If discussing cause and condition as in the four noble truths: karma can directly produce, so it is called cause; defilements assist from afar, so they are called conditions. Here it is not so: regardless of all defilements, karma, and suffering, producing what follows from what precedes is called dependent origination. The names, meanings, essential natures, and characteristics are distinguished roughly in this manner.