大乘義章 4.32

4.32

次就二世分別十二。於中有二：一就過去望現說具、二就現在望後說具。何者過去望現說具？若就三世隱顯以論，過去唯有無明與行，現在唯有識等五果。就實通論，過去非直有無明行，當知亦具愛取及有；現在非直有於識等，當知亦有生及老死。過去世中，發業煩惱說為無明，潤業煩惱說為愛取。故《地經》云「先際之因謂無明愛。」過去世中所發之業名之為行，所潤之業名之為有，現在世中當其報體名為識等，就過以彰即是生死。識即是生，名色已後即是老死。何者現在望後說具？若就三世隱顯論之，現因唯有愛取及有，當知當果唯有生與老死。據實通論，現因非直有愛取有，當知亦具無明及行；未來非但有生老死，當知亦具識等五果。現在世中發業煩惱說為無明，潤業煩惱說為愛取。故《地經》中「先際之因名無明愛，後際亦爾。」現在世中所發之業說之為行，所潤之業說之為有；未來世中所有報體說為識等；就過去說為生老死（此三門竟）。

Next, the twelve [links] are differentiated in terms of two lifetimes. Within this there are two [aspects]: first, explaining completeness with respect to the past viewed from the present; second, explaining completeness with respect to the present viewed toward the future. What does it mean to explain completeness with respect to the past viewed from the present? If discussed in terms of the hidden and manifest across the three lifetimes, the past has only ignorance and karmic formations, and the present has only the five fruits, beginning with consciousness. Discussed comprehensively according to the reality, the past not only has ignorance and karmic formations, but should be known to also possess craving, grasping, and existence; the present not only has consciousness and the rest, but should be known to also possess birth, and aging and death. In the past lifetime, the afflictions that instigate karma are termed 'ignorance', and the afflictions that moisten karma are termed 'craving and grasping'. Thus the Daśabhūmika Sūtra says, 'The causes of the prior limit are called ignorance and craving.' The karma initiated in the past lifetime is called 'karmic formations', and the karma moistened [by affliction] is called 'existence'. In the present lifetime, what corresponds to the retribution-body is called 'consciousness' and the rest; when manifested in terms of the past, these are precisely birth and death: consciousness is precisely birth, and from name-and-form onward is precisely aging and death. What does it mean to explain completeness with respect to the present viewed toward the future? If discussed in terms of the hidden and manifest across the three lifetimes, the present causes are only craving, grasping, and existence, and it should be known that the future fruits are only birth, and aging and death. Comprehensively discussed according to the reality, the present causes not only have craving, grasping, and existence, but should be known to also possess ignorance and karmic formations; the future not only has birth, and aging and death, but should be known to also possess the five fruits, consciousness and the rest. In the present lifetime, the afflictions that instigate karma are termed 'ignorance', and the afflictions that moisten karma are termed 'craving and grasping'. Thus in the Daśabhūmika Sūtra [it says], 'The causes of the prior limit are called ignorance and craving; the posterior limit is likewise.' The karma initiated in the present lifetime is termed 'karmic formations', and the moistened karma is termed 'existence'; all retribution-bodies in the future lifetime are termed 'consciousness' and the rest; when spoken of in terms of the past, they are termed 'birth, and aging and death' (this concludes the third gate).