般若心經略疏連珠記 2.28

2.28

經「無」下，二、緣起逆順門，二，初、唱經。此即緣起觀也。鎮國云：「緣起深義，佛教所宗。乘智階差，淺深多種。」龍樹曰：「因緣有二：一內、二外。外即水土穀牙，內即十二因緣。」今正辨內。然外由內變，本末相收，總含法界一大緣起。《大經》文內略說十重，窮究性相，以顯無盡一乘之義。廣如彼疏。三乘緣起亦具十門，如《瓔珞經》「三乘之智觀之，各得自果。」廣說如餘。「二明」下，二、作釋。彼之十門皆具逆順，逆則緣滅、順則緣生。此約流轉還滅以為逆順，即逆生死、順生死也。若言無明緣行等，順生死也；無明滅故行滅等，逆生死也。順即流轉門，逆乃還滅門。若二門各說逆順，具如《探玄》第十。「以其」等者，三道性空故、因緣生法生無有生故。「逆觀」等者，以生無有故，滅亦不可得。經云「諸法從本來，常自寂滅相。」故無可盡。「此舉」下，例餘支。

From the sūtra's "No [ignorance]" onward is the second gateway: the forward and reverse gateways of pratītyasamutpāda, which has two parts: first, citing the sūtra. This is the contemplation of pratītyasamutpāda. Zhenguo says: "The profound meaning of pratītyasamutpāda is the core doctrine of the Buddhist teaching. According to the grades of vehicles and wisdom, there are many depths and shallows." Nāgārjuna said: "Causes and conditions are of two kinds: first, internal; second, external. The external are water, earth, grain, and sprout; the internal are the twelve links of pratītyasamutpāda." Now we are specifically examining the internal. However, the external is transformed by the internal, the fundamental and derivative mutually include each other, and together they contain the one great pratītyasamutpāda of the dharmadhātu. Within the text of the Great Sūtra, ten levels are briefly stated, exhaustively fathoming nature and marks in order to reveal the inexhaustible meaning of the One Vehicle. This is extensive, as in its commentary. The pratītyasamutpāda of the three vehicles also possesses ten gateways, as in the Yingluo jing: "When the wisdom of the three vehicles contemplates it, each attains its own fruit." The extensive exposition is as found elsewhere. From "Second, clarifying" onward is the second part: providing the explanation. Those ten gateways all possess the forward and reverse: the reverse is the cessation of conditions; the forward is the arising of conditions. This approaches cyclic turning and returning to cessation as forward and reverse, which means going against saṃsāra and going along with saṃsāra. If one speaks of ignorance conditioning karmic formations and so on, this is going along with saṃsāra; when ignorance ceases, karmic formations cease, and so on, which is going against saṃsāra. Going along is the gateway of cyclic turning (saṃsāra); going against is the gateway of returning to cessation (nirvāṇa). As for each of the two gateways speaking of forward and reverse, it is fully detailed as in the tenth fascicle of the Tanxuan [ji]. Regarding "Because its" and so forth: because the nature of the three paths is empty, and because for dharmas produced through causes and conditions arising is devoid of arising. Regarding "The reverse contemplation" and so forth: because arising does not exist, cessation is also unobtainable. The sūtra says: "All dharmas from the very beginning / Are eternally of the mark of quiescent cessation." Therefore, there is nothing to be exhausted. From "This cites" onward applies this analogously to the remaining links.