[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣佛華嚴經搜玄分齊通智方軌](https://indike.org/pramana/in.bauddha.taisho.1732) › 3.37 # 大方廣佛華嚴經搜玄分齊通智方軌 3.37 大方廣佛華嚴經搜玄分齊通智方軌 3.37 - **Language:** Classical Chinese ### [3.37](https://indike.org/pramana/in.bauddha.taisho.1732.3.37) 第九因緣生滅縛觀者，因緣牒成俗諦所依。生者，所生果法。滅者，即離因緣生力。縛者，即順縛，從俗諦依。經本闕無因緣二字。三門同上。初所治者，此下二觀但治心惑。通義可解，謂因緣共力能感果執。又言因緣法各有少力，共成一果。其緣起理通有諸義。若見因緣有力共生，即名迷理事分別執，即法我所見。二所依觀門者，此用三空門為順觀體，逆成一生縛無分別觀，餘意下更分別。諸緣生法成俗諦相，不屬一緣。但諸已生法隨去一緣，果不得立，不簡親疎故。論云「無知者故，作時不住故。」若因緣能生，不可不住。問：若因緣不生而有法者，先因未集亦應生果。又此縛果法、因緣生果，二相何別？答：因緣生內有二種義，一無自生義故空、二因緣有力故生得果法。此緣縛內亦有二義：一是俗諦緣起、二離緣生力故空。因緣生法若無生力，果即不成，此緣縛觀。若無空義，果即不成，云何是空相？答：因內求疎不可得，又求生力不可得。前因緣生果，生義是增、空義是微，為因緣法順生迷增故。今緣縛法，空義是增、生力義微，為緣起法順生無分別智故。故下經云「緣起之法離有無也。」此雖無生力，以空力成，故離自性生。經云「無住為本」故。問：若緣生順迷增者，此義可爾。緣縛順空增，應當真諦攝。答：空有二種，一為空故得有俗成、二為空成無分別。今取成俗空，故不入真諦。問：若觀生縛，當見法時，為有能縛因力以不？答：無能縛者。若有能縛，即是他義，縛義不成。此義思之可解。今以俗諦無分別理事為此觀體，此生縛觀不分因果，此依經文辨。三釋文者，無明因緣諸行生，以生縛說者，無明因緣牒俗所依；以生縛說者，正斥觀體。生縛同前釋。所以言說者，為欲依言得平等俗故。何者？以此縛字通目生不生為縛故。非親生，為縛故；非無俗諦，不可以二相取此二義故。以一說縛字印定其義，若廢其說，恐別取二義，故觀依說以取義也，理在說中。餘文可解。又經通取空力多、有力少。論即不說因也，此依論辨。 > Ninth, the contemplation of the bondage of arising and ceasing: 'Causes and conditions' cites and establishes the basis of conventional truth. 'Arising' is the produced dharmas of the result. 'Ceasing' is freedom from the productive power of causes and conditions. 'Bondage' is following bondage, based on conventional truth. The sūtra text lacks the two characters 'causes and conditions' (因緣). The three gateways are the same as above. First, regarding that which is cured: this and the following contemplation cure only mental delusion. The general meaning is easy to understand: it refers to the clinging that causes and conditions have the combined power to produce the result, or saying that each causal and conditioning dharma has a little power, and together they bring about a single result. The principle of dependent origination generally contains various meanings: if one sees causes and conditions as having power to jointly produce, this is called the discriminative clinging that is deluded about principle and phenomena, which is the view of dharma-mine. Second, regarding the gateway of contemplation upon which it relies: this takes the three gates of emptiness as the essence of the progressive contemplation, reversely constituting the non-discriminating contemplation of arising as bondage; the remaining implications will be distinguished further below. Dharmas arisen from conditions constitute the characteristics of conventional truth; they do not belong to a single condition. However, if any single condition is removed from all produced dharmas, the result cannot stand, without distinguishing between intimate and distant \[conditions\]. The commentary says: 'Because there is no knower, and because while acting they do not abide.' If causes and conditions could produce, it would be impossible for them not to abide. Question: If causes and conditions do not produce and yet dharmas exist, then before causes were assembled a result should also have been produced. Furthermore, what is the distinction in characteristics between this dharma of the result as bondage and the result produced from causes and conditions? Answer: Within production from causes and conditions there are two meanings: first, because there is no self-production, it is empty; second, because causes and conditions have power, production obtains the result-dharma. Within this conditioned bondage there are also two meanings: first, it is the dependent origination of conventional truth; second, because it is devoid of the productive power of conditions, it is empty. In dharmas produced from causes and conditions, if there were no productive power, the result would not be established. In this contemplation of conditioned bondage, if there were no meaning of emptiness, the result would not be established. What is the characteristic of emptiness? Answer: If one seeks distant \[conditions\] within the cause, they cannot be found; and if one seeks the productive power, it also cannot be found. In the former production of results from causes and conditions, the meaning of production is primary and the meaning of emptiness is subtle, because the dharma of causes and conditions brings an increase of delusion in conformity with arising. In the present dharma of conditioned bondage, the meaning of emptiness is primary and the productive power is subtle, because the dharma of dependent origination brings forth non-discriminating wisdom. Therefore the sūtra below says: 'The dharma of dependent origination is free from existence and non-existence.' Although this lacks productive power, it is accomplished through the power of emptiness, and is therefore free from self-nature production. As the sūtra says: 'Taking non-abiding as the basis.' Question: If conditioned arising conforms with an increase in delusion, this meaning is acceptable. But if conditioned bondage conforms with an increase in emptiness, it should be subsumed under ultimate truth. Answer: Emptiness has two kinds: first, because of emptiness, existence can be conventionally established; second, through emptiness, non-discrimination is accomplished. Here we take the emptiness that establishes convention, and thus it does not enter into ultimate truth. Question: When one contemplates arising as bondage and perceives dharmas, is there causal power capable of binding, or not? Answer: There is no binder. If there were a binder, it would be another meaning, and the meaning of bondage would not be established. Reflecting on this meaning, it can be understood. Now, we take the non-discriminating principle and phenomena of conventional truth as the essence of this contemplation; this contemplation of arising as bondage does not divide cause and effect. This is explained according to the sūtra text. Third, regarding the explanation of the text: 'Conditioned by ignorance, formations arise; this is spoken of as the bondage of arising.' 'Conditioned by ignorance' cites that upon which conventionality relies. 'Spoken of as the bondage of arising' directly indicates the essence of the contemplation. 'Bondage of arising' is explained as before. The reason it says 'spoken of' is because it wishes to attain an undifferentiated convention relying on speech. Why so? Because this character 'bondage' universally designates arising and non-arising as bondage: because it is not an intimate production, it is bondage; because conventional truth is not non-existent, one cannot apprehend these two meanings as two separate characteristics. By using the single word 'spoken of' to seal and determine its meaning—if one sets aside its speech, there is fear that one would grasp the two meanings separately—the contemplation therefore relies on speech to grasp the meaning; the principle lies within the speech. The rest of the text can be understood. Furthermore, the sūtra generally takes the power of emptiness to be dominant and the having-power to be minor, whereas the treatise does not speak of the cause. This is explained according to the treatise. > — English (machine translation) (machine translation) - [Previous: 3.36](https://indike.org/pramana/in.bauddha.taisho.1732.3.36) - [Next: 3.38](https://indike.org/pramana/in.bauddha.taisho.1732.3.38) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1732.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1732~en-mt.3.37) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1732.3.37](https://indike.org/pramana/in.bauddha.taisho.1732.3.37) · Pramāṇa