妙法蓮華經玄義 8.142

8.142

一、明所觀境者，即是識正無明因緣，生一切法也。若謂世間苦樂之法，從毘紐天生，或言從世性生、微塵生，皆邪因緣生。若言自然法爾，無誰作者，此無因緣生。無因緣生是破因不破果，邪因緣亦是破正因果，是等悉非正因緣境，所不應觀。數存隣虛，論破隣虛，此與邪無相濫，殆非正因緣境。何者？隣虛有無，未免二見，猶是無明顛倒，倒故是集，集故感麁細等色。無明顛倒，既其不實，所感苦果報，那得定計有無？故《大論》云：「色若麁若細，總而觀之，無常無我。」無我故無主，若麁若細，若因若緣，若苦若集，若依若正，皆無常無主，悉是無明顛倒所作。如阿毘曇門廣說。是名識正因緣所觀之境，不同外道邪無因緣也。

First, clarifying the object of contemplation: that is, recognizing correct ignorance and conditioned arising producing all dharmas. If one says that the worldly dharmas of suffering and pleasure are produced from the god Viṣṇu, or says they are produced from prakṛti or from fine particles, these are all produced from heterodox conditions. If one says they are natural and spontaneous, without any maker, this is production without causes or conditions. Production without causes or conditions refutes causes but does not refute results; heterodox conditions also refute correct causes and results; all such are not objects of correct conditioned arising and should not be contemplated. The Abhidharma counts and preserves adjacent emptiness (paramāṇu), whereas the treatises refute adjacent emptiness; this is easily confused with heterodox and non-causal views, and is hardly an object of correct conditioned arising. Why? Existence or non-existence of adjacent emptiness has not escaped the two views; it is still the inversion of ignorance. Because of inversion there is origin (samudaya); because of origin, coarse and subtle forms and so forth are induced. Since the inversion of ignorance is unreal, how could the induced retribution of suffering be determinately reckoned as existent or non-existent? Therefore the Da zhidu lun states: 'Whether form is coarse or subtle, contemplating it as a whole, it is impermanent and non-self.' Because it is non-self, it lacks a master; whether coarse or subtle, whether cause or condition, whether suffering or origin, whether circumstantial or direct retribution, all are impermanent and masterless, all created by the inversion of ignorance. This is explained extensively as in the Abhidharma gate. This is called recognizing the object of contemplation of correct conditioned arising, differing from the heterodox and non-causal conditions of non-Buddhists.