法界圖記叢髓錄 2.5

2.5

探玄云：第二具足諸苦中有三，初現十二緣相、二如是下結成苦聚、三是中下明緣體空彰有是倒。論中，於前初段內，前之三支合為一分、二於三界下辨後九支。於中論主分為三相：一自相、二同相、三顛倒相。釋有二門：一約分位、二約隨義。前中自相者，謂明現在因緣體狀故。二同相者，謂未來因緣同現在故。理實現在亦有生老等，未來亦有識名色等，今約分位、分相故立二相。三顛倒者，現緣體實空、現執有是倒。二約隨義者，一約從因生微細行相，是緣起自相；二約果相，現彰緣起過患，遍通果位，故云同相三緣實無我，妄取為倒。問：同相中二支，一向是果、一向現行；自相七支為現果、為因種。設爾何失？俱有過故。若取因種，則不應言三界地生芽；若取現果，即彼前四不異生等，後三復非所生果攝。答：此等並是現生果位，却談因名，以現自相。就自相七支內，論分為三：一報相，名色共阿𪏭耶識生者，謂名色支中。有義：通攝一切名言種子。阿賴耶即識支，通有三義：一依《雜集論》第四，以業種為識支故，屬能引識種，入名支攝。是故此文前三支一處釋者，以俱是能引故。二以本識種為識支，是故此中識種及名色等種，為惑業引潤力故，起此種子令生苦果。三現行第八亦是識支，是故此中因相云名色不離本識故。謂此共識所生名色生已，依於現行第八，為彼執持故名因相。理實此中識等五種，由前熏發同特而生，但依當來現起分位有次第故說為前後，是故名為彼果次第相也。愛取有三，雖非所生，然正生時具有此，故《唯識論》說生引同時，是此義也（云云）。此明本識與能依和合名為報相。二現能依無體於於所依，故說此識名為因相。三能依相盡，唯所依轉，轉入彼位名果，亦以本識轉為此果，是故漸略餘相皆盡，唯有識在。此上約始教。若約終教，則此本識是如來藏，初則與染和合、次則染法依真、後乃染不異真，故唯真轉也。如是因緣下，結苦聚也。是中無我下，現顛倒相。並如論釋。

The Tanxuan [ji] states: In the second section, "Fully Endowed with All Sufferings," there are three parts: first, revealing the characteristics of the twelve links; second, from "as such" downward, concluding the mass of suffering; third, from "herein" downward, clarifying the emptiness of the substance of conditions and revealing that existence is an inversion. In the treatise, within the preceding first section, the first three links are combined into one division; second, from "in the three realms" downward, the latter nine links are analyzed. Therein, the author of the treatise divides them into three characteristics: first, the individual characteristic; second, the identical characteristic; third, the inverted characteristic. The explanation has two approaches: first, in terms of temporal stages; second, in terms of corresponding meaning. In the former, regarding the "individual characteristic": this clarifies the substance and state of the present causes and conditions. Second, regarding the "identical characteristic": this means that future causes and conditions are identical to the present. In terms of principle, the present also has birth, old age, and so forth, and the future also has consciousness, name-and-form, and so forth; but here, by temporal stages and distinct characteristics, two characteristics are established. Third, regarding the "inverted [characteristic]": this shows that the substance of conditions is truly empty, and shows that grasping existence is an inversion. In the second [approach], in terms of corresponding meaning: first, in terms of the subtle modes of activity arising from causes, this is the individual characteristic of pratītyasamutpāda; second, in terms of the characteristic of fruit, it directly demonstrates the faults and afflictions of pratītyasamutpāda, which universally pervade the fruit stage, hence called the identical characteristic; third, conditions are truly without self, and falsely grasping them is inversion. Question: Within the identical characteristic, the two links are entirely fruits and entirely manifest activities; are the seven links of the individual characteristic manifest fruits or causal seeds? If so, what fault is there? Both entail faults. If one takes them to be causal seeds, one should not say "sprouts emerge in the soil of the three realms"; if one takes them to be manifest fruits, then the first four are not different from birth, etc., and the latter three are furthermore not subsumed under the produced fruits. Answer: These are all at the stage of manifest born fruits, but are referred to by their causal names in order to show their individual characteristics. Within the seven links of the individual characteristic, the treatise divides them into three: First, the retribution characteristic, where name-and-form are born together with the ālaya-vijñāna: within the link of name-and-form, there is an interpretation that it universally subsumes all nominal seeds. The ālaya is the consciousness link, which generally has three meanings: First, according to fascicle 4 of the Samuccaya, taking karmic seeds as the consciousness link, it belongs to the seeds of consciousness that can lead, being subsumed under the link of name. Therefore, the reason the first three links in this text are explained together in one place is that all are "that which can lead." Second, taking the seeds of the fundamental consciousness as the consciousness link: therefore, here the seeds of consciousness and seeds of name-and-form and so forth, by the power of defilement and karma to lead and moisten, give rise to these seeds, causing them to produce the fruit of suffering. Third, the active eighth consciousness is also the consciousness link; therefore, regarding the characteristic of the cause here, it is said that name-and-form are not separate from the fundamental consciousness. That is to say, after this name-and-form born together with consciousness has arisen, it relies on the active eighth consciousness, and because it is held and maintained by it, it is called the characteristic of the cause. In truth, the five seeds here—consciousness and the rest—are born simultaneously through the preceding perfuming; it is only based on the sequence of stages in their future manifest arising that they are described as prior and posterior; therefore, it is called the sequential characteristics of its fruits. Although craving, grasping, and existence are not what is produced, yet at the time of actual birth they fully possess these; thus the Vijñaptimātratāsiddhi says that producing and leading are simultaneous; this is the meaning (and so forth). This clarifies that the fundamental consciousness harmonizing with that which relies on it is called the retribution characteristic. Second, it manifests that that which relies on it lacks self-substance with respect to that on which it relies, so this consciousness is called the characteristic of the cause. Third, the characteristics of that which relies on it are exhausted, and only that on which it relies evolves; evolving into that stage is called the fruit, and it is also through the fundamental consciousness evolving that this fruit is formed; therefore, the other characteristics are gradually eliminated until all are exhausted, and only consciousness remains. The above is according to the initial teaching. If according to the final teaching, then this fundamental consciousness is the tathāgatagarbha: initially it harmonizes with defilement; next, defiled phenomena rely on the real; finally, defilement is not different from the real, so only the real evolves. From "conditions as such" downward, it concludes the mass of suffering. From "herein without self" downward, it shows the inverted characteristic. All are as explained in the treatise.