Abhidharmakosha-bhashya, Fascicle 8 (Sarvastivada)

三藏法師玄奘奉詔譯

Translated by Tripitaka Master Xuanzang by imperial command.

分別世品第三之二

Chapter 3, Analysis of the World, Part 2.

當往何趣，所起中有形狀如何？頌曰：

To which destiny is one to go, and what is the shape of the intermediate existence that arises? The verse says:

此一業引故，如當本有形，

Because it is drawn by one karma, it is like the shape of the future life-existence;

本有謂死前，居生剎那後。

the life-existence is what lies from just after the moment of birth until before death.

論曰：若業能引當所往趣，彼業即招能往中有。故此中有若往彼趣，即如所趣當本有形。若爾，於一狗等腹中容有五趣中有頓起。既有地獄中有現前，如何不能焚燒母腹？彼居本有亦不恆燒？如暫遊園，況在中有。設許能燒，如不可見亦不可觸，以中有身極微細故，所難非理。諸趣中有雖居一腹，非互觸燒，業所遮故。欲中有量雖如小兒年五六歲而根明利；菩薩中有如盛年時形量周圓具諸相好，故住中有將入胎時照百俱胝四大洲等。若爾，何故菩薩母夢中見白象子來入己右脇？此吉瑞相，非關中有。菩薩久捨傍生趣故，如訖栗枳王夢所見十事：

The treatise says: If karma can draw one to the destiny to be gone to, that karma brings about the intermediate existence that can go there. Therefore if this intermediate being goes to that destiny, it is just like the shape of the future life-existence there. If so, in the womb of a single dog or the like, intermediate beings of the five destinies might arise all at once. Since an intermediate being of hell would be present, how could it not burn the mother's womb? Even when it dwells in the life-existence it does not constantly burn, as it is only briefly wandering in a garden, let alone in the intermediate existence. Even if it were allowed to burn, as it cannot be seen so it cannot be touched either, because the intermediate body is extremely fine; so the objection is unreasonable. Although intermediate beings of the various destinies are in one womb, they do not touch and burn one another, because karma blocks it. The size of the desire-realm intermediate being is like a child of five or six years, though its faculties are sharp; the intermediate being of a Bodhisattva has a round and complete form like that of a person in the prime of life, with all the major and minor marks, so when dwelling in the intermediate existence and about to enter the womb he illuminates a hundred kotis of four-continent worlds and the like. If so, why does the Bodhisattva's mother see in a dream a white elephant calf enter her right side? This is an auspicious omen and is unrelated to the intermediate being. Because the Bodhisattva abandoned the animal destiny long ago, it is like the ten things seen in the dream of King Krkin:

謂大象井麨，栴檀妙園林，

namely a great elephant, a well, parched flour, sandalwood, a fine garden grove,

小象二獼猴，廣堅衣鬪諍。

a small elephant, two monkeys, a wide and strong garment, and a battle.

如是所夢，但表當來餘事先兆，非如所見。又諸中有從生門入，非破母腹而得入胎，故雙生者前小後大。法善現說復云何通？

(The treatise continues:) Such dreams only presage other events to come, and are not as they are seen. Further, intermediate beings enter through the birth door and do not break the mother's womb in entering, so with twins the earlier one is small and the later one is large. How is the statement of Dharma Subhuti to be explained?

白象相端嚴，具六牙四足，

A white elephant of dignified form, with six tusks and four feet,

正知入母腹，寢如仙隱林。

entering the mother's womb with right awareness, resting like a sage hidden in a forest.

不必須通，非三藏故。諸諷頌言，或過實故。若必須通，如菩薩母所見夢相，造頌無失。色界中有量，圓滿如本有。與衣俱生，慚愧增故，菩薩中有亦與衣俱。鮮白苾芻尼由本願力故，彼於世世有自然衣，恆不離身隨時改變，乃至最後般涅槃時，即以此衣纏屍焚葬。所餘欲界中有無衣，由皆增長無慚愧故。所似本有其體是何？謂死有前、生有後蘊，總說有體是五取蘊。於中位別分析為四：一者中有，義如前說。二者生有，謂於諸趣結生剎那。三者本有，除生剎那死前餘位。四者死有，謂最後念。次中有前，有色有情具足四有，若在無色中闕具三。已說形量，餘義當辯。頌曰：

(The treatise continues:) It need not be explained, because it is not from the Tripitaka. What is said in verses is sometimes exaggerated. If it must be explained, it is like the dream-sign seen by the Bodhisattva's mother; there is no fault in composing the verse. The measure of the form-realm intermediate being is complete, like that of the life-existence. It arises together with clothing, because shame and conscience increase there, and the Bodhisattva's intermediate being also arises with clothing. The bright white bhikshuni, by the power of her original vow, has in every life a natural garment that never leaves her body and changes as occasion requires, and at the very end when she attains nirvana, her corpse is wrapped in this garment and cremated. The other intermediate beings of the desire realm have no clothing, because all of them are grown up without shame or conscience. What is the substance of what resembles the life-existence? It is the aggregates after the death existence and before the birth existence; in general it is said that what has substance is the five aggregates of clinging. Within this, by distinction of stage it is analyzed into four: first, the intermediate existence, whose meaning is as explained above; second, the birth existence, namely the moment of conception in the various destinies; third, the life-existence, namely the other stages except the moment of birth and before death; and fourth, the death existence, namely the last moment. Next, before the intermediate existence, beings with form have the four existences complete, and in the formless realm three are lacking. The shape and measure having been explained, the other meanings will now be discussed. The verse says:

同淨天眼見，業通疾具根，

Seen by those of the same class and by the pure divine eye; swift supernormal power by karma, with complete faculties,

無對不可轉，食香非久住。

unobstructed and unable to be turned back; it feeds on smell and does not stay long.

倒心趣欲境，濕化染香處，

With inverted mind it goes toward the objects of desire; the moisture-born is defiled by smell, and the spontaneously born by place;

天首上三橫，地獄頭歸下。

for gods the head is up, for humans across, and for hell beings the head is down.

論曰：此中有身同類相見，若有修得極淨天眼亦能得見，諸生得眼皆不能觀，以極細故。有餘師說：天中有眼具足能見。五趣中有，人、鬼、傍生、地獄中有見四三二一，謂自下除上。一切通中業通最疾，𣣋虛自在是謂通義，通由業得名為業通，此通勢用速故名疾。中有具得最疾業通，上至世尊無能遮抑，以業勢力最強盛故。一切中有皆具五根，對謂對礙，此金剛等所不能遮，故名無對。曾聞析破炎赤鐵團，見於其中有蟲生故，應往彼趣中有已生，一切種力皆不能轉，謂不可令人中有沒餘中有起，餘類亦然。為往彼趣中有已起，但應往彼，定不往餘。欲中有身資段食不？雖資段食，然細非麁。其細者何？謂唯香氣，由斯故得健達縛名。諸字界中義非一故，而音短者如設建途及羯建途，略故無過。諸少福者唯食惡香，其多福者好香為食。如是中有為住幾時？大德說言：此無定限。生緣未閤中有恆存，由彼命根非別業引，與所趣人等眾同分一故。若異此者，中有命根最後滅時應立死有。設有肉聚等妙高山，至夏雨時變成蟲聚。應言諸中有漸待此時？為說從何方頓來至此？雖無經論誠文判釋，然依正理應作是言：有雜類生數無邊際，貪著香味壽量短促，彼諸有情因嗅此氣，貪香味故俱時命終，由愛覺先感蟲身業，同時於此受細蟲身。或多有情應俱生此，多緣未合住中有中，今遇多緣方頓生此。應俱生者定不異時，如有能招轉輪王業，要至人壽八萬歲時或過此時方頓與果，非於餘位。此亦應然。故世尊言：諸有情類業果差別不可思議。尊者世友言：此極多七日，若生緣未合，便數死數生。有餘師言：極七七日。毘婆沙說：此住少時，以中有中樂求生有故非久住，速往結生。其有生緣未即和合，若定此處此類應生，業力即令此緣和合。若非定託此和合緣，便即寄生餘處餘類，有說轉受相似類生。

The treatise says: This intermediate body is seen by those of the same class, and those who have cultivated and attained an extremely pure divine eye can also see it; the eyes acquired at birth cannot see it, because it is extremely fine. Other masters say: the intermediate beings among the gods have eyes and can see fully. Among the intermediate beings of the five destinies, those of humans, ghosts, animals, and hell see four, three, two, and one respectively, that is, their own and the lower, excluding the higher. Among all supernormal powers, the karmic supernormal power is the swiftest; free movement through the sky is what is meant by supernormal power, and a power obtained through karma is called karmic supernormal power; its force is swift, so it is called swift. The intermediate being fully obtains this swiftest karmic power, which, up to the World-Honored One, no one can stop or suppress, because the force of karma is strongest. All intermediate beings have the five faculties complete. Opposition means obstruction; this is something that even vajra and the like cannot block, so it is called unobstructed. I have heard that when a glowing red lump of iron was split open, one saw worms born in it; this is because the intermediate being of that destiny had already been born. All kinds of force cannot turn it back; that is, one cannot make an intermediate being of a human perish and another arise, and other kinds are likewise. For the intermediate being of that destiny has already arisen, it should go to that destiny and surely not to another. Does the desire-realm intermediate body take coarse food as nourishment? Although it takes coarse food, it is fine and not coarse. What is the fine? It is only smell; for this reason it obtains the name gandharva. Because the meanings of words are not one, short syllables are as in shatkitu and kakitu; since they are abbreviated there is no fault. Those with little merit eat only bad smells, while those with much merit take good smells as food. For how long does the intermediate being dwell? The Great Virtue said: it has no fixed limit. As long as the conditions for birth have not come together, the intermediate being persists, because its life faculty is not drawn by a separate karma, and is one with the common class of the humans and others to be gone to. If it were otherwise, then when the intermediate being's life faculty finally ceased, a death existence should be established. Suppose there is a mass of flesh or the like as high as Mount Sumeru, which turns into a mass of worms in the summer rains. Should it be said that intermediate beings gradually wait for this time? Or that they come all at once from some direction? Although there is no sutra or treatise text to decide it, according to correct reasoning it should be said thus: there are mixed kinds of birth whose number is without limit, which are attached to smell and taste and have short lifespans; those beings, because they smell this vapor, are attached to smell and taste and so die at the same time; because the conscious love first brought about the karma for the body of worms, at the same time they receive the body of fine worms here. Or many beings should be born here together, and because many conditions had not yet come together they stayed in the intermediate existence, and now meeting many conditions they are suddenly born here. Those that should be born together are certainly not at different times, as with karma that can bring about a wheel-turning king: only when human life reaches eighty thousand years, or beyond that, does it suddenly give its fruit, not at other stages. This too should be so. Therefore the World-Honored One said: the differences in the fruits of karma among sentient beings are inconceivable. The Venerable Vasumitra said: at the most seven days; if the conditions for birth have not come together, one dies and is born again repeatedly. Other masters say: at the most seven times seven days. The Vibhasha says: it stays only a short time, because in the intermediate existence one delights in seeking the birth existence and does not stay long, but quickly goes to conception. If the conditions for birth have not yet come together, then if it is fixed that one is to be born here as this kind, karmic force makes these conditions come together; if it is not fixed that one is to be conceived through these conditions, one is lodged in some other place as some other kind, and some say that one is reborn as a similar kind.

且如家牛及狗熊馬，欲增次屬夏秋冬春，野牛野幹羆驢無定。前四中有若不遇時，如次轉生後四同類。豈不中有必無與生眾同分別，一業引故。如何可言轉受相似？

(The treatise continues:) For example, for domestic cows, dogs, bears, and horses, desire increases in turn in summer, autumn, winter, and spring, while for wild cattle, jackals, brown bears, and donkeys it is not fixed. If the first four kinds of intermediate beings do not meet their time, they are reborn in turn as the last four of the same kind. Is it not that the intermediate being necessarily has no common class distinct from the birth, being drawn by one karma? How then can it be said that one is reborn as a similar kind?

如是中有為至所生，先起倒心馳趣欲境，彼由業力所起眼根雖住遠方，能見生處父母交會而起倒心，若男緣母起於男欲、若女緣父起於女欲，翻此緣二俱起瞋心。故《施設論》有如是說：時健達縛於二心中隨一現行，謂愛或恚。彼由起此二種倒心，便謂己身與所愛合。所憎不淨洩至胎時，謂是己有便生喜慰，從茲蘊厚中有便沒，生有起已名已結生。若男處胎依母右脇向背蹲坐，若女處胎依母左脇向腹而住。若非男女住母胎時，隨所起貪如應而住。必無中有非女非男，以中有身必具根故。由處中有或女或男，故入母胎隨應而住，後胎增長或作不男。於此義中復應思擇，為由業力精血大種即成根依？為業別生根依大種依精血住？有言：精血即成根依，謂前無根中有俱滅，後有根者無間續生，如種與芽滅生道理。由斯初位名羯剌藍，亦妙順成此經文句：父母不淨生羯剌藍。又告苾芻：汝等長夜執受血滴增羯吒私。有餘師言：別生大種。如依葉糞別有蟲生，不淨聚中生羯剌藍，故說父母不淨生羯剌藍。故與彼經無相違失。如是且說胎卵二生，餘隨所應今次當說。若濕生者染香故生，謂遠嗅知生處香氣便生愛染往彼受生，隨業所應香有淨穢。若化生者染處故生，謂遠觀知當所生處，便生愛染往彼受生，隨業所應處有淨穢。豈於地獄亦生愛染？由心倒故起染無失。謂彼中有，或見自身冷雨寒風之所逼切，見熱地獄火焰熾然，情欣煖觸投身於彼。或見自身熱風盛火之所逼害，見寒地獄，心欲清涼投身於彼。先舊諸師作如是說：由見先造，感彼業時己身伴類馳往赴彼。又天中有首正上升如從坐起，人鬼傍生中有行相還如人等。地獄中有頭下足上顛墜其中。故伽他說：

(The treatise continues:) In this way, in order to reach where it is to be born, the intermediate being first gives rise to inverted mind and rushes toward the objects of desire. By the eye faculty arisen from karmic force, though it dwells far away it can see the place of birth where the parents unite and gives rise to inverted mind: if male it takes the mother as object and gives rise to desire of a male, if female it takes the father as object and gives rise to desire of a female; in the reverse case it takes both as object and gives rise to hatred. Therefore the Prajnapti Treatise says this: at that time the gandharva has one of two minds operating, namely love or hatred. By giving rise to these two kinds of inverted mind, it supposes that its own body is united with the beloved. When the hated impure emission reaches the womb it supposes it is its own, and gives rise to joy and comfort; from this the intermediate aggregates grow thick and then vanish, and when the birth existence has arisen it is called already conceived. If male, it lies in the womb on the mother's right side, crouching with its back toward her back; if female, it lies on the mother's left side, facing her belly. If neither male nor female, it lies in the mother's womb according to whatever greed has arisen. There is certainly no intermediate being that is neither female nor male, because the intermediate body necessarily has the faculties. Because the one in the intermediate existence is either female or male, upon entering the mother's womb it lies as appropriate, and later, as the embryo grows, it may become a non-male. On this point it should be considered further: is it by the force of karma that the great elements of semen and blood become the basis of the faculties? Or does karma separately produce the great elements that are the basis of the faculties, which then dwell depending on the semen and blood? Some say: the semen and blood themselves become the basis of the faculties, that is, the earlier intermediate being without faculties ceases together, and the later one with faculties continues without interval, like the principle of the seed and the sprout ceasing and arising. By this the first stage is called kalala, and this also well accords with this sutra passage: from the impurity of parents kalala is born. And he told the bhikshus: through the long night you have held and received the drops of blood that increase into ghatita. Other masters say: the great elements are separately produced. Just as worms are born in leaves and dung, and in a heap of impurity, kalala is born; so it is said that from the impurity of parents kalala is born. Therefore there is no fault of conflict with that sutra. Thus the womb-born and egg-born have been discussed; the others will now be discussed as appropriate. As for the moisture-born, they are born by being defiled by smell, that is, smelling from afar the fragrance of the place of birth, they develop love and attachment and go there to take birth; according to karma, the smell is pure or foul. As for the spontaneously born, they are born by being defiled by place, that is, looking from afar and knowing the place where they are to be born, they develop love and attachment and go there to take birth; according to karma, the place is pure or foul. Does one also develop love and attachment in the hells? Because it is arisen from inverted mind, there is no fault in the arising of attachment. That is, that intermediate being, seeing itself pressed by cold rain and cold wind, sees the hot hell blazing with fire, and being fond of the touch of warmth throws itself in; or seeing itself oppressed by hot wind and raging fire, sees the cold hell, and wishing for coolness throws itself in. The former masters said: by seeing what was previously created, at the time of the karma that brings about that result, one's own companions rush off toward it. Further, the heads of intermediate beings among gods rise upward as if rising from a seat; the intermediate beings of humans, ghosts, and animals move in a manner like that of humans and the like. The intermediate being of hell falls headlong with head down and feet up. So the gatha says:

顛墜於地獄，足上頭歸下，

Falling headlong into hell, feet up and head down,

由毀謗諸仙，樂寂修苦行。

because of slandering the sages who delighted in stillness and practiced austerities.

前說倒心入母胎藏，一切中有皆定爾耶？不爾。經言：入胎有四。其四者何？頌曰：

(The treatise continues:) Is it so that all intermediate beings necessarily enter the mother's womb with inverted mind as was said earlier? No. The sutra says there are four ways of entering the womb. What are the four? The verse says:

一於入正知，二三兼住出，

The first has right awareness on entering; the second and third also on dwelling and on exiting;

四於一切位，及卵恆無知。

the fourth has none at all stages, and the egg-born always lack awareness.

前三種入胎，謂輪王二佛，

The first three kinds of entering the womb are for a wheel-turning king and the two Buddhas,

業智俱勝故，如次四餘生。

because karma and wisdom are superior, respectively; the fourth is for other births.

論曰：有諸有情多集福業勤修念慧，故死生時念力所持正知無亂，於中或有正知入胎，或有正知住胎兼入，或正知出兼知入住。兼言為顯後必帶前。有諸有情福智俱少，入住出位皆不正知，入不正知住出必爾，順結頌法故逆說四。諸卵生者入胎等位皆恆無知。如何卵生？從卵而出。言入胎藏，以卵生者先必入胎。或據當來名卵生者，如契經說：造作有為。世間亦言：煮飯磨麨。故說卵生入胎無失。云何三位正不正知？且諸有情若福微薄，入母胎位起倒想解，見大風雨毒熱嚴寒，或大軍眾聲威亂逼，遂見自入密草稠林葉窟茅廬投樹牆下，住時見已住在此中，出位見身從此處出。若福增多入母胎位起倒想解，自見己身入妙園林升花臺殿居勝床等，住出如前。是謂三時不正知者。若於三位皆能正知，於入等時無倒想解，謂入胎位知自入胎，住出胎時自知住出。又別顯示四入胎者，且前三種謂轉輪王、獨覺、大覺，如其次第。初入胎者，謂轉輪王，入位正知，非住非出。二入胎者，謂獨勝覺，入住正知，非於出位。三入胎者，謂無上覺，入住出位皆能正知。此初三人以當名顯。何緣如是三品不同？由業智俱如次勝故。第一業勝，謂轉輪王宿世曾修廣大福故。第二智勝，謂獨勝覺久習多聞勝思擇故。第三俱勝，謂無上覺曠劫修行勝福智故。除前三種，餘胎卵生福智俱劣，合成第四。此中外道執我者言：若許有情轉趣餘世，即我所執有我義成。今為遮彼，頌曰：

The treatise says: There are sentient beings who have accumulated much meritorious karma and diligently cultivate mindfulness and wisdom, so at death and birth they are supported by the power of mindfulness and have right awareness without confusion; among them some enter the womb with right awareness, some also dwell in the womb with right awareness in addition to entering, and some exit with right awareness in addition to knowing at entering and dwelling. The word in addition shows that the latter necessarily includes the former. There are sentient beings with little merit and little wisdom who lack right awareness at entering, dwelling, and exiting; if they lack right awareness at entering, dwelling and exiting are necessarily the same; because it accords with the way of composing the verse, the four are stated in reverse. For the egg-born, awareness is always absent at the stages of entering the womb and the rest. How can there be egg-born? They come out of eggs. It is said they enter the womb because the egg-born must first enter a womb; or it is named according to what they will become, as the sutra says: producing conditioned action; and in the world it is said: boiling rice, grinding flour. So there is no fault in saying the egg-born enter the womb. How are the three stages with right and wrong awareness? Sentient beings with slight merit, at the stage of entering the mother's womb, give rise to inverted thoughts, seeing great wind and rain, poisonous heat or severe cold, or a great army with noise and might pressing in upon them, and then they see themselves entering dense grass, thick forest, a leaf cave, a thatched hut, or the foot of a tree or wall; while dwelling they see themselves dwelling there, and at exiting they see their bodies coming out of that place. If merit is greater, at the stage of entering the mother's womb they give rise to inverted thoughts, seeing themselves entering a splendid garden, ascending a flower terrace or palace, or a fine bed and so on, with dwelling and exiting as before. These are the three occasions of wrong awareness. If one has right awareness at all three stages, one has no inverted thought at entering and the rest, that is, at the stage of entering the womb one knows oneself entering the womb, and at dwelling and exiting one knows oneself dwelling and exiting. Moreover, the four kinds of entering are shown separately: first, the first three are the wheel-turning king, the solitary realizer, and the great awakened one, respectively. The first kind of entering is that of a wheel-turning king, who has right awareness at entering but not at dwelling or exiting. The second kind is that of a supreme solitary realizer, who has right awareness at entering and dwelling but not at exiting. The third kind is that of the unsurpassed awakened one, who has right awareness at entering, dwelling, and exiting. These first three persons are shown by the names to come. Why are the three grades thus different? Because karma and wisdom are respectively superior. The first is superior in karma, namely the wheel-turning king, since in past lives he cultivated vast merit. The second is superior in wisdom, namely the supreme solitary realizer, since he long practiced much learning and superior reflection. The third is superior in both, namely the unsurpassed awakened one, since over countless kalpas he cultivated superior merit and wisdom. Apart from the first three kinds, the other womb-born and egg-born, being inferior in both merit and wisdom, together make the fourth. Here the non-Buddhist holders of a self say: if one admits that sentient beings transmigrate to other lives, then the self that we maintain is established. Now to refute them, the verse says:

無我唯諸蘊，煩惱業所為，

There is no self, only the aggregates, produced by afflictions and karma;

由中有相續，入胎如燈焰，

through the continuity of the intermediate existence one enters the womb, like a lamp flame,

如引次第增，相續由惑業，

and as drawn forth they increase in sequence; the continuity, through delusion and karma,

更趣於餘世，故有輪無初。

goes again to other lives, and therefore the wheel has no beginning.

論曰：汝等所執我為何相？能捨此蘊、能續餘蘊，內用士夫此定非有，如色眼等不可得故。世尊亦言：有業有異熟，作者不可得。謂能捨此蘊及能續餘蘊，唯除法假。法假謂何？依此有彼有，此生故彼生，廣說緣起。若爾，何等我非所遮？唯有諸蘊，謂唯於蘊假立我名，非所遮遣。若爾，應許諸蘊即能從此世間轉至餘世。蘊剎那滅，於輪轉無能，數習煩惱業所為故，令中有蘊相續入胎。譬如燈焰雖剎那滅，而能相續轉至餘方。諸蘊亦然，名轉無失，故雖無我而由惑業諸蘊相續入胎義成。如業所引次第轉增諸蘊相續，復由煩惱業力所為轉趣餘世，謂非一切所引諸蘊增長相續脩促量齊，引壽業因有差別故。隨能引業勢力增徵，齊爾所時次第增長。云何次第？如聖說言：

The treatise says: What is the characteristic of the self that you hold to? That which can abandon this aggregate and continue other aggregates, an inner active person, surely does not exist, since like form and the eye it cannot be found. The World-Honored One also said: there is karma and there is maturation, but the agent cannot be found. That is, what can abandon this aggregate and continue other aggregates is only a provisional designation of dharmas. What is this provisional designation of dharmas? When this exists, that exists; because this arises, that arises; and so on, as explained in dependent origination. If so, what kind of self is not refuted? There are only aggregates; that is, the name self is provisionally established only on the aggregates, and this is not refuted. If so, it should be admitted that the aggregates themselves can transmigrate from this world to another. The aggregates perish moment by moment and have no capacity to transmigrate, but because they are produced by the repeated habituation of afflictions and karma, the continuity of the aggregates of the intermediate existence enters the womb. It is like a lamp flame, which, though it perishes moment by moment, can continue and move to another place. The aggregates are likewise, so there is no fault in calling it transmigration; therefore, though there is no self, it is established that through afflictions and karma the continuity of the aggregates enters the womb. The continuity of the aggregates, increasing in sequence as drawn forth by karma, goes again to other lives through the power of afflictions and karma. That is, not all of the aggregates that are drawn forth increase in continuity with equal lengths of cultivation and brevity, because the causes of the karma that draws forth life differ. According to the strength of the karma that draws it, they increase in sequence for just that much time. What is the sequence? As the sage said:

最初羯剌藍，次生頞部曇，

First is kalala, next arbuda is born,

從此生閉屍，閉屍生鍵南，

from this is born pesi, and pesi gives rise to ghana,

次缽羅奢佉，後髮毛爪等，

then prasakha, and later hair, body hair, nails, and the like,

及色根形相，漸次而轉增。

and the forms of the faculties and bodily features, gradually increasing in turn.

謂母腹中分位有五：一羯剌藍位、二頞部曇位、三閉尸位、四鍵南位、五缽羅奢佉位。此胎中箭漸次轉增，乃至色根形相滿位，由業所起異熟風力轉胎中箭令趣產門。如強糞團過量閟澁，從此轉墮劇苦難任。其母或時威儀飲食執作過分，或由其子宿罪業力死於胎內。時有女人或諸醫者，妙通產法善養嬰兒，溫以酥油睒末梨汁用塗其手執小利刀。內如糞坑最極猥賤雜穢充塞，黑闇所居無量千蟲之所依止，常流惡汁恆須對治，精血垢膩潰爛臭滑，不淨流溢鄙穢叵觀，穿漏薄皮以覆其上。宿業所引，身瘡孔中分解支節牽出於外。然此胎子乘宿所為，順後受業所趣難了。或復無難安隱得生，體如新瘡細軟難觸。或母愛子或餘女人，以如刀灰麁澁兩手，執取洗拭而安處之。次含清酥飲以母乳，漸令習受細麁飲食，次第轉增至根熟位，復起煩惱積集諸業。由此身壞，復有如前中有相續更趣餘世。如是惑業為因故生，生復為因起於惑業，從此惑業更復有生，故知有輪旋環無始。若執有始，始應無因；始既無因，餘應自起。現見芽等因種等生，由處及時俱決定故。又由火等熟變等生，由此定無無因起法。說常因論，如前已遣。是故生死決定無初，然有後邊由因盡故。生依因故，因滅壞時生果必亡，理定應爾。如種滅壞芽必不生。如是蘊相續，說三生為位。頌曰：

(The treatise continues:) That is, in the mother's womb there are five stages: first, the kalala stage; second, the arbuda stage; third, the pesi stage; fourth, the ghana stage; and fifth, the prasakha stage. This embryo gradually increases until the stage in which the forms of the faculties and bodily features are complete; then, through the force of the maturation wind arisen from karma, the embryo is turned and made to head toward the birth gate. Like a hard lump of dung that is excessively tight and stifling, once it turns and falls from there, the suffering is intense and hard to bear. The mother, at times, through excess in conduct, food, or labor, or through the force of her child's past sinful karma, dies with the child still in the womb. At that time a woman or a physician, wonderfully skilled in the art of delivery and good at caring for infants, smears her hand with warm ghee and the juice of the sumana plant, holding a small sharp knife. Inside it is like a dung pit, utterly foul and filled with filth, a place of darkness where countless thousands of worms live; foul fluid flows constantly and must always be treated; the semen, blood, grease, and dirt are festering, stinking, and slippery; impurities overflow, base and unsightly; a thin pierced skin covers it from above. Drawn forth by past karma, the limbs are separated from the holes in the body's sores and pulled out. Yet this embryo, borne along by past actions, finds it hard to know where its later karmic result will lead. Or again there is no difficulty and it is born safely, its body like a fresh sore, so tender that it is hard to touch. Either the mother loves the child, or another woman, with two hands rough like a knife-edge of ashes, takes hold of it, washes and wipes it, and puts it in place. Then it is given pure ghee and mother's milk to drink, and gradually becomes accustomed to fine and coarse food and drink, and in turn grows until the stage when its faculties are mature, and again gives rise to afflictions and accumulates karma. When this body perishes, there is again, as before, the continuity of an intermediate existence going on to other lives. Thus birth arises with delusion and karma as causes, and birth again is the cause for delusion and karma to arise; from this delusion and karma there is again birth, so we know there is a wheel that turns round without beginning. If one holds that there is a beginning, the beginning would be without cause; if the beginning were without cause, everything else would arise by itself. We see directly that sprouts and the like arise from causes such as seeds, because place and time are both determined. Also, things arise by ripening and transformation through fire and the like, so there are certainly no dharmas that arise without a cause. The doctrine of a permanent cause was already refuted above. Therefore birth and death certainly have no beginning, but they do have an end, because the causes are exhausted. Birth depends on causes, so when the causes are destroyed, the fruit of birth must perish; reason surely requires this. Just as when the seed is destroyed the sprout surely does not arise. In this way the continuity of aggregates is spoken of by the three lives as stages. The verse says:

如是諸緣起，十二支三際，

Thus these dependent originations, the twelve links, span the three times;

前後際各二，中八據圓滿。

the earlier and later times have two each, and the middle has eight, being complete.

論曰：十二支者，一、無明；二、行；三、識；四、名色；五、六處；六、觸；七、受；八、愛；九、取；十、有；十一、生；十二、老死。言三際者，一前際、二後際、三中際，即是過未及現三生。云何十二支於三際建立？謂前後際各立二支，中際八支，故成十二。無明行在前際，生老死在後際，所餘八在中際。此中際八，一切有情此一生中皆具有不？非皆具有。若爾，何故說有八支？據圓滿者。此中意說，補特伽羅歷一切位名圓滿者，非諸中夭及色無色，但據欲界補特伽羅。《大緣起經》說具有故。彼說，佛告阿難陀言：識若不入胎，得增廣大不？不也。世尊！乃至廣說。有時但說二分緣起，一前際攝、二後際攝。前七支前際攝，謂無明乃至受；後五支後際攝，謂從愛至老死，前後因果二分攝故。無明等支何法為體？頌曰：

The Treatise says: The twelve links are: first, ignorance; second, formations; third, consciousness; fourth, name and form; fifth, the six sense-bases; sixth, contact; seventh, feeling; eighth, craving; ninth, grasping; tenth, becoming; eleventh, birth; twelfth, old age and death. The three periods are: first, the former period; second, the latter period; third, the middle period; that is, the past, future, and present lives. How are the twelve links established in the three periods? The former and latter periods each have two links and the middle period has eight, making twelve. Ignorance and formations are in the former period, birth and old age and death are in the latter period, and the remaining eight are in the middle period. Do all sentient beings have all eight middle-period links in this one life? Not all do. If so, why are eight links spoken of? It is speaking of the complete case. The meaning here is that a person who passes through all the stages is called complete; this does not include those who die young, or beings of the form and formless realms, but speaks only of persons of the desire realm. The Great Discourse on Dependent Origination says that they are all present. It says that the Buddha told Ananda: If consciousness did not enter the womb, could it grow and develop? Ananda said: No, World-Honored One, and so on at length. Sometimes only two divisions of dependent origination are spoken of, the first included in the former period and the second included in the latter period. The first seven links are included in the former period, namely ignorance up to feeling; the last five links are included in the latter period, namely from craving up to old age and death, because they are included in the two divisions of earlier cause and later effect. What is the essence of the links such as ignorance? The verse says:

宿惑位無明，宿諸業名行，

Ignorance is the stage of past afflictions, formations are the past karmas,

識正結生蘊，六處前名色，

consciousness is the aggregates at the moment of conception, name and form precede the six sense-bases,

從生眼等根，三和前六處，

the six sense-bases are from the birth of the eye and other faculties until the three come together,

於三受因異，未了知名觸，

contact is when the causes of the three feelings are not yet understood,

在婬愛前受，貪資具婬愛，

feeling is before the craving for sex, craving is greed for possessions and sex,

為得諸境界，遍馳求名取，

grasping is running about everywhere in order to obtain objects,

有謂正能造，牽當有果業，

becoming means the karma that truly creates and draws forth a future result,

結當有名生，至當受老死。

birth is the linking to the future, and old age and death are the reaching of what is to be experienced.

論曰：於宿生中諸煩惱位，至今果熟，總謂無明，彼與無明俱時行故。由無明力，彼現行故。如說王行，非無導從，王俱勝故總謂王行。於宿生中福等業位，至今果熟，總得行名。初句位言流至老死。於母胎等正結生時，一剎那位，五蘊名識。結生識後、六處生前，中間諸位總稱名色。此中應說四處生前，而言六者，據滿立故。眼等已生，至根境識未和合位，得六處名。已至三和，未了三受因差別位，總名為觸。已了三受因差別相，未起婬貪，此位名受。貪妙資具婬愛現行，未廣追求，此位名愛。為得種種上妙境界，周遍馳求，此位名取。因馳求故，積集能牽當有果業，此位名有。由是業力從此捨命，正結當有，此位名生。當有生支，即如今識生剎那後漸增，乃至當來受位，總名老死。如是老死，即如今世名色、六處、觸、受四支。辯十二支體別如是。又諸緣起差別說四：一者剎那、二者連縛、三者分位、四者遠續。云何剎那？謂剎那頃由貪行殺具十二支，痴謂無明，思即是行，於諸境事了別名識，識俱三蘊總稱名色，住名色根說為六處，六處對餘和合有觸，領觸名受，貪即是愛，與此相應諸纏名取，所起身語二業名有，如是諸法起即名生，熟變名老滅壞名死。復有說者，剎那、連縛如《品類足》，俱遍有為。十二支位所有五蘊皆分位攝。即此懸遠相續無始說名遠續。世尊於此意說者何？頌曰：

The Treatise says: In past lives, the stages of the various afflictions whose result ripens in the present are collectively called ignorance, because they act together with ignorance. By the power of ignorance, those afflictions become active. As when it is said that the king moves, it is not without his retinue, and because the king is foremost, it is collectively called the king's movement. In past lives, the stages of meritorious and other karma whose result ripens in the present are collectively called formations. The phrase "the first line, stage" flows down to old age and death. At the moment of conception in the mother's womb and so on, the five aggregates in a single instant are called consciousness. After the rebirth-linking consciousness and before the arising of the six sense-bases, the intervening stages are collectively called name and form. Here one should say before the four bases arise, yet it says six, which is by reference to the complete state. From when the eye and the other faculties have arisen until the faculty, object, and consciousness have not yet come together, it is called the six sense-bases. After the three have come together, and before one understands the differences in the causes of the three feelings, it is collectively called contact. When one already understands the differences in the causes of the three feelings but has not yet given rise to sexual craving, this stage is called feeling. When greed for fine possessions and sexual craving become active but one has not yet sought widely, this stage is called craving. In order to obtain various superior objects, running about everywhere to seek them, this stage is called grasping. Because of running about to seek, one accumulates karma able to draw forth a future result, and this stage is called becoming. By the force of this karma, from here one gives up life and truly links to future existence, and this stage is called birth. The link of future birth, from the moment consciousness arises in the present and then gradually increases, up to the stage of experience in the future, is collectively called old age and death. Thus old age and death are the present-world links of name and form, six sense-bases, contact, and feeling. This is how the essences of the twelve links are distinguished. Furthermore, the differences of dependent origination are spoken of in four ways: first, momentary; second, connected; third, by stage; fourth, remote and continuous. What is the momentary one? Within a single moment, when one kills out of greed, the twelve links are all complete: delusion is called ignorance, volition is formations, discernment of objects is consciousness, the three aggregates together with consciousness are collectively called name and form, the faculties abiding in name and form are called the six sense-bases, the six sense-bases meeting other things and coming together give contact, receiving the contact is feeling, greed is craving, the binding afflictions associated with it are grasping, the bodily and verbal karma that arise are becoming, the arising of these dharmas is called birth, their ripening and change is old age, and their destruction is death. Some also say that the momentary and connected kinds are as in the Prakaranapada, and that both extend to all conditioned things. All the five aggregates in the stage of the twelve links are included in the stage type. The distant and remote continuity, beginningless, is called remote continuity. What is the World-Honored One's intention here? The verse says:

傳許約位說，從勝立支名。

It is passed down that he spoke by reference to stages, and the links are named from the foremost.

論曰：傳許世尊唯約分位說諸緣起有十二支。若支支中皆具五蘊，何緣但立無明等名？以諸位中無明等勝故。就勝立無明等名，謂若位中無明最勝，此位五蘊總名無明。乃至位中老死最勝，此位五蘊總名老死。故體雖總，名別無失。何緣經說此十二支與《品類足》所說有異？如彼論說：云何為緣起？謂一切有為乃至廣說。素怛纜言因別意趣，阿毘達磨依法相說，如是宣說。分位、剎那、遠續、連縛，唯有情數。情非情等是謂差別。契經何故唯說有情？頌曰：

The Treatise says: It is passed down that the World-Honored One spoke of the twelve links of dependent origination only by reference to stages. If every link contains all five aggregates, why are they named only ignorance and so on? Because in those stages ignorance and so on are foremost. The names ignorance and so on are given by what is foremost; that is, in a stage where ignorance is foremost, the five aggregates of that stage are collectively called ignorance, and so on up to the stage where old age and death are foremost, whose five aggregates are collectively called old age and death. Therefore although the essence is general, there is no fault in the names being distinct. Why does the sutra's account of these twelve links differ from what is said in the Prakaranapada? As that treatise says: What is dependent origination? Namely all conditioned things, and so on at length. The sutras speak according to the different intent of the cause; the Abhidharma teaches according to the characteristics of dharmas, and so it explains thus. The stage, momentary, remote, and connected kinds apply only to the number of sentient beings. Sentient and non-sentient and so on are the difference. Why do the sutras speak only of sentient beings? The verse says:

於前後中際，為遣他愚惑。

In the former, latter, and middle periods, it is to dispel the delusion of others.

論曰：為三際中遣他愚惑？三際差別唯在有情。如何有情前際愚惑？謂於前際生如是疑：我於過去世為曾有非有？何等我曾有？云何我曾有？如何有情後際愚惑？謂於後際生如是疑：我於未來世為當有非有？何等我當有？云何我當有？如何有情中際愚惑？謂於中際生如是疑：何等是我？此我云何？我誰所有？我當有誰？為除如是三際愚惑，故經唯說有情緣起，如其次第說無明行及生老死並識至有。所以者何？以契經說：苾芻諦聽！若有苾芻，於諸緣起緣已生法，能以如實正慧觀見，彼必不於三際愚惑，謂我於過去世為曾有非有等。有餘師說：愛取有三亦為除他後際愚惑，此三皆是後際因故。又應知此說緣起門雖有十二支，而三二為性，三謂惑業事，二謂果與因。其義云何？頌曰：

The Treatise says: In the three periods, to dispel the delusions of others, the differences of the three periods lie only in sentient beings. How do sentient beings have delusion about the former period? Namely about the former period they give rise to doubts such as: In the past, did I exist or not exist? What was I? How was I? How do sentient beings have delusion about the latter period? Namely about the latter period they give rise to doubts such as: In the future, will I exist or not exist? What will I be? How will I be? How do sentient beings have delusion about the middle period? Namely about the middle period they give rise to doubts such as: What is I? How is this I? Whose is this I? Who will I be? In order to remove such delusions about the three periods, the sutra speaks only of the dependent origination of sentient beings, speaking in order of ignorance and formations, birth and old age and death, and consciousness up to becoming. Why? Because the sutra says: Bhikshus, listen carefully! If a bhikshu can see with correct wisdom as it truly is the dependent origination and the dharmas arisen from conditions, he will surely not be deluded about the three periods, such as: In the past, did I exist or not exist, and so on. Some other masters say: Craving, grasping, and becoming, these three, are also to dispel the delusions of others about the latter period, because all three are causes of the latter period. It should also be known that although the gateway of dependent origination described here has twelve links, it is of the nature of three and two: the three are affliction, karma, and basis, and the two are result and cause. What is the meaning? The verse says:

三煩惱二業，七事亦名果，

Three are afflictions, two are karma, seven are bases and are also called results,

略果及略因，由中可比二。

the abbreviated result and abbreviated cause can be inferred by the two from the middle.

論曰：無明愛取煩惱為性，行及有支以業為性，餘識等七以事為性，是煩惱業所依事故。如是七事即亦名果，義準餘五即亦名因，以煩惱業為自性故。何緣中際廣說果因？開事為五、惑為二故。後際略果，事唯二故。前際略因，惑唯一故。由中際廣可以比度前後二際，廣義已成故不別說，說便無用。若緣起支唯十二者，不說老死果，生死應有終；不說無明因，生死應有始。或應更立餘緣起支，餘復有餘，成無窮失，不應更立。然無前過，此中世尊由義已顯。云何已顯？頌曰：

The Treatise says: Ignorance, craving, and grasping are of the nature of affliction; formations and becoming are of the nature of karma; the remaining seven, consciousness and the rest, are of the nature of basis, because they are the bases on which afflictions and karma rest. These seven bases are also called results, and by implication the other five are also called causes, because they have afflictions and karma as their own nature. Why does the middle period speak of results and causes at length? Because it expands the bases into five and the afflictions into two. The latter period abbreviates the result because its bases are only two. The former period abbreviates the cause because its afflictions are only one. From the extended middle period one can infer the former and latter periods, and because the extended meaning is already established, they are not spoken of separately, and speaking would be useless. If the links of dependent origination were only twelve, then since old age and death are not said to have a result, birth and death should have an end; and since ignorance is not said to have a cause, birth and death should have a beginning. Or one should establish further links of dependent origination, and others beyond those, resulting in the fault of infinite regress, so none should be established further. But there is no such fault above; here the World-Honored One has made the meaning clear. How is it made clear? The verse says:

從惑生惑業，從業生於事，

From affliction arise afflictions and karma, from karma arise bases,

從事事惑生，有支理唯此。

from bases arise bases and afflictions; the principle of the links of becoming is just this.

論曰：從惑生惑謂愛生取，從惑生業謂取生有、無明生行，從業生事謂行生識及有生生，從事生事謂從識支生於名色，乃至從觸生於受支，及從生支生於老死。從事生惑謂受生愛，由立有支其理唯此。已顯老死為事惑因，及顯無明為事惑果，無明老死事惑性故，豈假更立餘緣起支？故經言：如是純大苦蘊集。若不爾者，此言何用？

The Treatise says: Affliction arising from affliction means craving gives rise to grasping; affliction giving rise to karma means grasping gives rise to becoming and ignorance gives rise to formations; karma giving rise to bases means formations give rise to consciousness and becoming gives rise to birth; bases arising from bases means that from the link of consciousness arises name and form, and so on up to contact giving rise to the link of feeling, and from the link of birth arise old age and death; afflictions arising from bases means feeling gives rise to craving; the principle by which the link of becoming is established is only this. Since it is already shown that old age and death are the cause of bases and afflictions, and that ignorance is the result of bases and afflictions, since ignorance and old age and death are of the nature of bases and afflictions, what need is there to establish further links of dependent origination? Therefore the sutra says: Thus arises this entire great mass of suffering. If it were not so, what use would these words have?

有餘釋言：餘契經說，非理作意為無明因，無明復生非理作意。非理作意亦取支攝，故亦說在此契經中。此非理作意如何取支攝？若言由此與彼相應，則愛無明亦應彼攝。設許彼攝，云何能證非理作意為無明因？若但彼攝即證因果，愛與無明亦彼攝故，應不別立為緣起支。

(The Treatise continues:) Some others explain: Other sutras say that improper attention is the cause of ignorance, and ignorance again gives rise to improper attention. Improper attention is also included in the links of grasping, and so it is also spoken of in this sutra. How is this improper attention included in a link of grasping? If it is said to be so because it is associated with that, then craving and ignorance would also be included in it. If it is admitted that they are included in it, how can this prove that improper attention is the cause of ignorance? If merely being included proves cause and effect, then since craving and ignorance are also included in it, they should not be set up separately as links of dependent origination.