大乘義章 4.31

4.31

次就三世以分別者，因緣之法體通前後，今據三世隱顯論之。過去世中未造業前一切煩惱，判為無明。行支不定，若取因中種子心識以為識支，行支則短，當造業時說為行支，造業已後判屬識支；若取求生及受生心以為識支，行支則長，造業已後未死已前斯屬行支，識支不定。若說種子心識為識，在於過去造業已後、未死已前。若說求生心識為識，在於中陰。所望不定，望過去因，說為現在；望現在果，說為過去。若說最初受生心識以為識支，定屬現在。行識二支時分不定，若取因中種子心識以為識支，識支則長、行之則短，當造業時說為行支，造業已後受生已前判屬識支；若取最初受生心識以為識支，行支則長、識支則短，造業已後受生已前判屬行支，最初一念受生心識判屬識支。故論說言「生有及死有，當知一剎那。」名色支者，前後不定。若說種子及求生心以為識支，於現在世初生以後悉是名色；若說初生以為識支，第二念後方是名色。向後長短，經有成判，入胎五分四根未具，名名色支。言五分者，《毘婆沙》云「胎中五時，名為五分。」亦人一報攝為十時，胎外有五，胎內有五，如《涅槃》說「胎內五中，眼耳鼻舌四根未具，判屬名色；四根具已未出胎來，判屬六入。」所言觸者，經有成判，未別苦樂是名為觸。出胎以後、匍匐已前，不能思量分別違順苦樂等事，是故名為未別苦樂。觸境方覺，故名為觸。所言愛者，如經中說「染習一愛，是名為愛。」愛有二種：一者食愛、二是色愛。匍匐以後，未有色愛，但有食愛，名習一愛。自斯已來，判為愛支。具二愛已，未有思想追求境界，是時名愛；已有思想追求前境，未能造境身行欲事，是時名取。身行已後，乃至未來受生已前，判之為有。未來世中，最初一念受生心識，說為生支。名色已後，判為老死（此二門竟）。

Next, regarding differentiation according to the three periods of time: the entity of the dharma of dependent origination extends through before and after; here it is discussed according to the hidden and manifest across the three periods of time. In the past period, all defilements prior to the generation of karma are judged to be ignorance. The link of karmic formations is unfixed: if one takes the mind-consciousness as seed within the cause to be the link of consciousness, the link of karmic formations is short—it is spoken of as the link of karmic formations at the time of generating karma, and after generating karma it is judged to belong to the link of consciousness; if one takes the mind seeking rebirth and taking rebirth to be the link of consciousness, the link of karmic formations is long—after generating karma and prior to death, all this belongs to the link of karmic formations. The link of consciousness is unfixed: if one speaks of the mind-consciousness as seed as consciousness, it exists in the past after generating karma and prior to death. If one speaks of the mind-consciousness seeking rebirth as consciousness, it exists in the intermediate state. In relation [to causes and effects] it is unfixed: in relation to past causes it is spoken of as present; in relation to present effects it is spoken of as past. If one speaks of the mind-consciousness of initial conception as the link of consciousness, it definitely belongs to the present. The temporal duration of the two links of karmic formations and consciousness is unfixed: if one takes the mind-consciousness as seed within the cause to be the link of consciousness, the link of consciousness is long and that of karmic formations is short—at the time of generating karma it is spoken of as the link of karmic formations, and after generating karma and prior to taking rebirth it is judged to belong to the link of consciousness; if one takes the mind-consciousness of initial conception to be the link of consciousness, the link of karmic formations is long and the link of consciousness is short—after generating karma and prior to taking rebirth it is judged to belong to the link of karmic formations, and the first moment of mind-consciousness of taking rebirth is judged to belong to the link of consciousness. Thus a treatise states: 'Birth-existence and death-existence should be known to be a single kṣaṇa.' The link of name-and-form is unfixed between before and after: if one speaks of the seed and the mind seeking rebirth as the link of consciousness, everything after initial birth in the present life is name-and-form; if one speaks of initial birth as the link of consciousness, only after the second moment is it name-and-form. Regarding its duration thereafter, the sūtra contains a definite determination: the five stages in entering the womb when the four sense faculties are not yet complete are named the link of name-and-form. Regarding the 'five stages', the Vibhāṣā states: 'The five periods in the womb are called the five stages.' Furthermore, one retribution of a human being is subsumed under ten periods: five outside the womb and five inside the womb. As stated in the Nirvāṇa [Sūtra]: 'Among the five inside the womb, when the four faculties of eye, ear, nose, and tongue are not yet complete, it is judged to belong to name-and-form; after the four faculties are complete and before emerging from the womb, it is judged to belong to the six sense bases.' Regarding contact, the sūtra contains a definite determination: not yet distinguishing suffering and pleasure is named contact. After emerging from the womb and prior to crawling, being unable to deliberate and discriminate opposing and agreeable, suffering and pleasant matters and the like, it is therefore called not yet distinguishing suffering and pleasure. Only upon contacting sense objects is there awareness, so it is named contact. Regarding craving, as stated in the sūtra: 'Being attached to and practicing one craving is named craving.' There are two kinds of craving: the first is craving for food, and the second is craving for sensual forms. After crawling, there is not yet craving for sensual forms, but only craving for food; this is named practicing one craving. From this time onward, it is judged to be the link of craving. Having both cravings complete, when there is not yet thought pursuing sense objects, at this time it is named craving; when there is already thought pursuing objective realms, but one is not yet able to produce objects and physically perform acts of desire, at this time it is named grasping. After physical performance, up until prior to taking rebirth in the future, it is judged to be existence. In the future period, the very first moment of mind-consciousness taking rebirth is spoken of as the link of birth. After name-and-form, it is judged to be old age and death. (This completes the second division.)