大乘義章 4.34

4.34

次就同時別體明具。如《毘婆沙》具廣分別，彼論名為剎那因緣。此奢摩達之所建立。相狀如何？彼文且就貪心起殺明具十二，餘類可知。貪起殺時，貪相應愚，說為無明。彼相應思，即名為行。彼相應心，說之為識。起有作業，必依色心，說為名色。必依六根，說為六入。彼相應觸，說為觸支。彼相應受，說為受支。貪即名愛。貪相應纏，說之為取。何者是乎？與貪相應，有無慚愧、睡及掉纏，通則俱是。於中分別。睡纏一種，於境睡著，不能堪忍，取執義顯，說之為取。身口作業，能有當果，說名為有。無作亦是。彼文不說彼前諸法有生住滅。生為生支，變異名老，滅壞稱死。此雖同時，體性各異（此五門竟）。

Next, completeness is clarified in terms of simultaneous distinct entities. As the *Vibhāṣā* differentiates in full detail, that treatise calls this the 'momentary conditioned arising' (kṣaṇika-pratītyasamutpāda). This is established by Śamatha. What is its characteristic aspect? That text provisionally clarifies the completeness of the twelve in terms of killing arising from a mind of greed; the rest can be known by analogy. When killing is initiated through greed, the delusion associated with greed is termed 'ignorance'. The volition (cetanā) associated with it is precisely called 'karmic formations'. The mind associated with it is termed 'consciousness'. Initiating and having karmic action necessarily relies on body and mind; this is termed 'name-and-form'. It necessarily relies on the six sense faculties; this is termed the 'six sense bases'. The contact associated with it is termed the 'contact link'. The sensation associated with it is termed the 'sensation link'. The greed itself is called 'craving'. The entanglements (paryavasthāna) associated with greed are termed 'grasping'. What are these? Associated with greed, there are shamelessness, non-embarrassment, drowsiness, and restlessness; generally speaking, all of them are. Differentiating among them: the single entanglement of drowsiness, falling asleep upon an object and being unable to endure, prominently manifests the meaning of grasping and clinging; hence it is termed 'grasping'. The bodily and vocal karmic actions that can yield a future fruit are termed 'existence'; unmanifest [karma] is also this. That text does not explicitly mention that those preceding dharmas have arising, abiding, and cessation: arising is the 'birth link', alteration is called 'aging', and destruction is called 'death'. Although these are simultaneous, their essential natures are each distinct (this concludes the fifth gate).