大乘義章 4.35

4.35

次就同時同體之法明具十二。十二因緣，根本唯心，故經說言「十二因緣，唯一心作。」唯心作者，謂依妄心便有一切色境界起，如依夢心便有一切夢境界生。即彼心中闇惑之義說為無明。集起之義說之為行。了別之義說以為識。心與色相說為名色。是名色中隨別不同，離為六入。心觸前境說為觸支。心能領納即說為受。是心染境即說為愛。心有取執即名為取。能生後義說之為有。相起名生。虛無名滅，滅名老死。此十二中，就餘十一說為無明，餘十一外無別無明自性可得。乃至宣說前之十一以為老死，前十一外亦無老死自性可得。以十二緣同一體性、互相緣起，故十二緣皆無自性，無自性故悉皆空寂。時分如是。

Next, the completeness of the twelve is clarified in terms of simultaneous identical-entity dharmas. The twelve links of conditioned arising are fundamentally mind alone; therefore a sūtra says: 'The twelve links of conditioned arising are made by the one mind alone.' 'Made by mind alone' means that relying on the deluded mind, all sensory spheres of form arise, just as relying on the dreaming mind, all dream spheres are produced. The meaning of dark confusion within that very mind is termed 'ignorance'. The meaning of bringing together and initiating is termed 'karmic formations'. The meaning of discerning is regarded as 'consciousness'. Mind and the characteristics of form are termed 'name-and-form'. Within this name-and-form, according to distinct differences, it divides into the 'six sense bases'. Mind contacting the external object is termed the 'contact link'. Mind being able to receive is precisely termed 'sensation'. This mind becoming defiled by the object is precisely termed 'craving'. The mind having clinging and grasping is precisely called 'grasping'. The meaning of being able to generate what comes after is termed 'existence'. The arising of characteristics is called 'birth'. Becoming empty and non-existent is called 'cessation', and cessation is called 'aging and death'. Among these twelve, it is in reference to the other eleven that 'ignorance' is spoken of; outside the other eleven, no separate intrinsic nature of ignorance can be found. And so on up to explaining that the preceding eleven constitute 'aging and death'; outside the preceding eleven, no intrinsic nature of aging and death can be found either. Because the twelve links are of one identical entity and mutually arise in dependence, the twelve links are all without intrinsic nature; because they are without intrinsic nature, all are completely empty and quiescent. The temporal divisions are as above.