妙法蓮華經玄義 2.94

2.94

思議兩種因緣，為利、鈍兩緣，辨界內法論也。《中》（論云）：「為鈍根弟子說十二因緣生滅相。」此簡異外道；外道邪謂諸法從自在天生，或言世性，或言微塵，或言父母，或言無因，種種邪推，不當道理。此正因緣不同邪計，唯是過去無明顛倒心中造作諸行，能出今世六道苦果，好惡不同。《正法念》云：「畫人分布五彩，圖一切形，端正醜陋，不可稱計。」原其根本，從畫手出，六道差別，非自在等作，悉從一念無明心出。無明與上品惡行業合，即起地獄因緣，如畫出黑色。無明與中品惡行業合，起畜生道因緣，如畫出赤色。無明與下品惡行合，起鬼道因緣，如畫青色。無明與下品善行合，即起修羅因緣，如畫黃色。無明與中品善行合，即起人因緣，如畫白色。無明與上品善行合，即起天因緣，如畫上上白色。當知無明與諸行合故，即有六道，名色、六入、觸、受、愛、取、有、生、老、病、死等，隨上中下，差別不同。人天諸趣，苦樂萬品，以生歸死，死已還生，三世盤迴，車輪旋火。故《經》言：「有河洄澓沒眾生，無明所盲不能出。」經又稱為十二牽連更相拘帶，亦名十二重城，亦名十二棘園。此十二因緣，新新生滅，念念不住，故名生滅十二因緣也。

The two kinds of conceivable causes and conditions are for sharp and dull conditions, discussed to discern dharmas within the realms. The Madhyamaka-[śāstra] says: 'For disciples of dull faculties, he speaks of the characteristics of the arising and cessation of the twelvefold causes and conditions.' This distinguishes them from non-Buddhists. Non-Buddhists erroneously claim that all dharmas arise from Īśvara, or speak of the primordial nature of the world, or atoms, or parents, or say there is no cause; through various erroneous conjectures, they do not accord with reason. These correct causes and conditions are unlike erroneous suppositions: they are solely formed by all volitional actions in the past mind of ignorance and inversion, which are able to produce the bitter fruits of the six destinies in the present life, varying as good or bad. The Saddharma-smṛty-upasthāna-[sūtra] says: 'A painter arranges the five colors and paints all forms, handsome and ugly beyond reckoning.' Tracing back to their root, they emerge from the painter's hand. The distinctions among the six destinies are not made by Īśvara or the like; they all emerge from a single thought of the ignorant mind. When ignorance joins with upper-grade evil actions, it gives rise to the causes and conditions of hell, like painting black. When ignorance joins with middle-grade evil actions, it gives rise to the causes and conditions of the animal destiny, like painting red. When ignorance joins with lower-grade evil actions, it gives rise to the causes and conditions of the ghost destiny, like painting blue-green. When ignorance joins with lower-grade good actions, it gives rise to the causes and conditions of asuras, like painting yellow. When ignorance joins with middle-grade good actions, it gives rise to the causes and conditions of humans, like painting white. When ignorance joins with upper-grade good actions, it gives rise to the causes and conditions of gods, like painting the highest white. One should know that because ignorance joins with all volitional actions, there are the six destinies, with name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging, sickness, death, and so forth, differing according to upper, middle, and lower. In the destinies of humans and gods, suffering and pleasure have myriad varieties; proceeding from birth they return to death, and having died they are born again, circling through the three times like a wheel or a swirling firebrand. Therefore the Sūtra says: 'There is a river swirling round in which sentient beings drown; blinded by ignorance, they cannot escape.' The sūtra also calls them the twelve links mutually binding one another, and also names them the twelve nested walls, and also names them the twelve briar gardens. Because these twelvefold causes and conditions constantly arise and cease anew, not abiding from thought to thought, they are called the twelvefold causes and conditions of arising and cessation.