四教義 6.15

6.15

二次明二世十二因緣者，出《大集經》，佛為求辟支佛人說也。此十二因緣現在有十，未來有二。又解，現在有九，未來有三。現在十者：一無明者，《大集經》云：「云何名為觀於無明？先觀中陰於父母所生貪愛心，愛因緣故，四大和合，精血二渧合成一渧，大如豆子，名歌羅邏。是歌羅邏有三事：一命，二識，三煖。過去世中業緣感果，無有作者及以受者，初息出入是名無明。歌羅邏時，氣息入出有三種道，所謂口、鼻二穴隨母氣息上下，七日一變。息出入者，名為壽命，是名風道。不臭不爛，是名為煖。是中心意，名之為識。善男子！若有欲得辟支佛果，當觀如是十二因緣。」二行者，復觀三受因緣，五陰、十二入、十八界。云何為觀？隨於念心，觀息出入。觀於內身皮膚、肌肉、筋骨、髓腦，如空中雲。是身內風，亦復如是。有風能上，有風能下，有風能滿，有風能燋，有風增長，是故息之出入名為身行。以入出息從覺觀生，故名意行。和合出聲，名口行也。三識者，三行因緣，則有識生，故名為識。四名色者，著識因緣，則有四陰及以色陰，故名名色。五六入者，五陰因緣，識行六處，故名六入。六觸者，眼、色相對故名為觸，乃至意法皆亦如是。七受者，觸因緣故，念色乃至法，名之為受。八愛者，貪着於色乃至於法，名之為愛。九取者，愛因緣故，四方覓求，名之為取。十有者，取因緣故，受於後身，故名為有。此下二因緣屬未來也。十一生者，有因緣故有生，是名為生。十二老死者，生因緣故，則有老死、種種諸苦。是名五陰、十二入、十八界，十二因緣之大樹也。若聞此因緣發真無漏，亦名因緣覺，備說具出《大集經》。

Second, to next explain the twelve links across two lifetimes: this comes from the Mahāsaṃnipāta Sūtra, which the Buddha preached for people seeking the pratyekabuddha [path]. These twelve links consist of ten in the present and two in the future. Alternatively explained, there are nine in the present and three in the future. The ten in the present are: First, ignorance: The Mahāsaṃnipāta Sūtra says, 'What is meant by contemplating ignorance? First contemplate the intermediate existence giving rise to a mind of craving toward the parents; through the condition of craving, the four great elements combine, and the two drops of semen and blood unite into a single drop as large as a bean, called kalala. This kalala has three things: first, life vitality; second, consciousness; third, warmth. Karmic conditions from past lifetimes induce the fruition, wherein there is no agent nor recipient; the initial inhalation and exhalation of breath is called ignorance. At the time of the kalala, the entry and exit of the breath has three paths, namely the two orifices of mouth and nose following the rise and fall of the mother's breath, transforming once every seven days. The breath entering and exiting is called lifespan; this is called the path of wind. Not foul and not rotting is called warmth. The mental consciousness within this is called consciousness. Good sons! If there are those who wish to attain the fruit of a pratyekabuddha, they should contemplate such twelve links of dependent origination.' Second, conditioned volitions: one further contemplates the conditions of the three feelings, the five aggregates, the twelve sense bases, and the eighteen elements. What is this contemplation? Following the mindful mind, one contemplates the entry and exit of breath. One contemplates the inner body—skin, flesh, sinews, bones, marrow, and brain—as like clouds in the sky. The wind within this body is also like this. There is wind that can rise, wind that can descend, wind that can fill, wind that can wither, and wind that makes grow; therefore, the entry and exit of breath is called physical action. Because inhalation and exhalation arise from applied and sustained thought, it is called mental action. Combining to produce speech, it is called verbal action. Third, consciousness: through the condition of the three actions, consciousness arises; hence it is called consciousness. Fourth, name-and-form: through the condition of attachment to consciousness, there are the four aggregates as well as the matter aggregate; hence it is called name-and-form. Fifth, the six sense bases: through the condition of the five aggregates, consciousness operates in the six places; hence it is called the six sense bases. Sixth, contact: the confrontation of eye and form is called contact, and so on through the mind and mental phenomena being also like this. Seventh, feeling: through the condition of contact, taking note of forms up through mental phenomena is called feeling. Eighth, craving: covetous attachment to forms up through mental phenomena is called craving. Ninth, clinging: through the condition of craving, seeking in the four directions is called clinging. Tenth, becoming: through the condition of clinging, one receives a future body; hence it is called becoming. The two links below this belong to the future. Eleventh, birth: through the condition of becoming there is birth; this is called birth. Twelfth, old age and death: through the condition of birth, there is old age and death, and various sufferings. These are called the great tree of the five aggregates, twelve sense bases, eighteen elements, and twelve links of dependent origination. If upon hearing these conditions one gives rise to genuine untainted [wisdom], this is also called being awakened through conditions; the full exposition comes in detail from the Mahāsaṃnipāta Sūtra.