妙法蓮華經玄義 2.95

2.95

料簡者，《纓珞》第四云：「無明緣行，生十二，乃至生緣老死，亦生十二，是則一百二十因緣。初是癡，乃至老死亦是癡。不覺故癡，初亦不覺，至老死亦不覺；癡故生，癡故死。若能覺因緣，因緣即不行，癡不行故，則將來生死盡，名為黠，黠即隨道。」又十二緣起、十二緣生，為同為異？此同是一切有為法，故無異。亦有差別，因是緣起，果是緣生，則二緣起，五緣生，三緣起，二緣生。又無明是緣起，行是緣生，乃至生是緣起，老死是緣生。又四句：緣起非緣生，未來二支法是也。緣生非緣起，過去二支，現在阿羅漢最後死陰是也。緣起緣生者，除過去、現在羅漢死五陰，諸餘過去、現在法是也。非緣起非緣生者，無為法是也。《法身經》說：「諸無明決定生行，不相離、常相隨逐，是名緣起，非緣生。若無明不決定生行，或時相離不相隨，是名緣生，非緣起。乃至老死亦如是。」尊者和須蜜說：「因是緣起、從因生法是緣生；和合是緣起，從和合生是緣生。」十二因緣支，二是過去則止常，二是未來則止斷，現在則顯中道。推現三因，則說未來二果；推現在五果，則說過去二因。三世皆有十二支，為推因果，故作如是說。

In discerning this, the fourth fascicle of the Yingluo [sūtra] says: 'Ignorance conditions action, producing twelve, up to birth conditioning aging and death, which also produces twelve; this makes one hundred and twenty causes and conditions. The first is folly, and up to aging and death is also folly. Because of not being awakened, there is folly; the beginning is also not awakened, and up to aging and death is also not awakened. Because of folly there is birth; because of folly there is death. If one can awaken to the causes and conditions, the causes and conditions then do not operate; because folly does not operate, future birth and death are exhausted. This is called wisdom, and wisdom accords with the path.' Furthermore, are the twelvefold conditioned arising and the twelvefold conditioned co-arising the same or different? Because these are identically all conditioned dharmas, there is no difference. There are also distinctions: cause is conditioned arising, and fruit is conditioned co-arising; thus there are two conditioned arisings, five conditioned co-arisings, three conditioned arisings, and two conditioned co-arisings. Furthermore, ignorance is conditioned arising and action is conditioned co-arising, up to birth being conditioned arising and aging and death being conditioned co-arising. Furthermore, there are four propositions: conditioned arising and not conditioned co-arising refers to the dharmas of the two future links; conditioned co-arising and not conditioned arising refers to the two past links and the last aggregate of death of a present arhat; both conditioned arising and conditioned co-arising refers to all remaining past and present dharmas, excluding the past and the death-aggregates of present arhats; neither conditioned arising nor conditioned co-arising refers to unconditioned dharmas. The Dharmakāya-sūtra says: 'That all forms of ignorance determinately produce action, not separating and constantly accompanying it, is called conditioned arising and not conditioned co-arising. If ignorance does not determinately produce action, at times separating and not accompanying it, this is called conditioned co-arising and not conditioned arising. Up to aging and death, it is also like this.' The venerable Vasumitra said: 'Cause is conditioned arising; dharmas produced from cause are conditioned co-arising. Conjunction is conditioned arising; what is produced from conjunction is conditioned co-arising.' Among the twelve links of causes and conditions, the two in the past put an end to [the view of] permanence; the two in the future put an end to [the view of] annihilation; the present reveals the middle way. Inferring from the present three causes, one speaks of the future two fruits; inferring from the present five fruits, one speaks of the past two causes. The three times all possess the twelve links; in order to infer cause and fruit, it is spoken of in this way.