[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) › [華嚴經探玄記](https://indike.org/pramana/in.bauddha.taisho.1733) › 13.25 # 華嚴經探玄記 13.25 華嚴經探玄記 13.25 - **Language:** Classical Chinese ### [13.25](https://indike.org/pramana/in.bauddha.taisho.1733.13.25) 初約相用分別。此十二支皆有二義：一明自行相、二助成後用。謂緣中癡惑是無明自相，與行作因是助成業用，論經名自業成。問：於四緣中，此十二支具有幾緣？答：《成唯識論》第八云「諸支相望增上定有，餘之三緣有無不定。契經依定唯說有一，愛望於取、有望於生，有因緣義。若說識支是業種者，行望於識亦作因緣，餘支相望無因緣義。而《集論》說無明望行有因緣者，依無明持業習氣說。無明俱故，假說無明，實是行種。《瑜伽論》說諸支相望無因緣者，依現愛取唯業有說。無明望行，愛望於取，生望老死，有餘二緣。有望於生，受望於愛，無等無間緣、有所緣緣。餘支相望，二俱非有。此中且依隣近順次不相雜亂。實緣起說，異此相望為緣不定，諸聰慧者如理應思。」解云：緣起經說，唯增上緣一切定有。因緣四位，謂二是實有：一但增愛為取，無別種故；二有支中具五果種，望生有親生義。若唯說業以為有支，即無因緣。二是假說，謂無明持行種，識為業種，其等無間緣有三位：一無明望行、二愛望取、三生望老死。其所緣緣有五位，於前三位加有望生、受望愛。餘之六支總無所緣及等無間。餘義如別說。 > First, distinguishing according to characteristics and functions. These twelve limbs all have two meanings: first, clarifying their own functional characteristics; second, assisting in accomplishing subsequent functions. Namely, the delusion of ignorance within conditions is the self-characteristic of ignorance, and acting as a cause for formations is assisting in accomplishing its karmic function; the treatise-sūtra calls it "accomplishing its own karma." Question: among the four conditions, how many conditions do these twelve limbs fully possess? Answer: the eighth fascicle of the Cheng weishi lun says: "Mutually viewed, the limbs definitely possess the empowering condition (adhipatipratyaya); the presence or absence of the remaining three conditions is indeterminate. The sūtra, relying on what is definite, speaks only of one: craving viewed toward grasping, and existence viewed toward birth, have the meaning of causal condition (hetupratyaya). If the consciousness-limb is said to be a karmic seed, formations viewed toward consciousness also act as a causal condition; the remaining limbs mutually viewed have no meaning of causal condition. Yet the Abhidharmasamuccaya says that ignorance viewed toward formations has a causal condition, which is said in reliance on ignorance holding the karmic perfuming energy: because it is associated with ignorance, it is metaphorically called ignorance, but in reality it is the seed of formations. The Yogācārabhūmi says that the limbs mutually viewed have no causal condition, which is said in reliance on present craving and grasping being solely karmic existence. Ignorance viewed toward formations, craving viewed toward grasping, and birth viewed toward aging and death possess the remaining two conditions. Existence viewed toward birth, and feeling viewed toward craving, lack the immediately preceding condition (samanantarapratyaya) and have the objective condition (ālambanapratyaya). The remaining limbs mutually viewed lack both. Here, this is spoken provisionally relying on the proximate, sequential, and unconfused actual dependent origination; other than this, their mutual viewing as conditions is indeterminate. All intelligent ones should contemplate this appropriately." The explanation says: the Pratītyasamutpāda Sūtra says that only the empowering condition is definitely possessed by all. There are four states of causal conditions, of which two are real existents: first, only increasing craving to become grasping, because there is no separate seed; second, within the existence-limb the seeds of the five results are fully present, having the meaning of directly producing birth. If karma alone is spoken of as the existence-limb, there is no causal condition. Two are metaphorical expressions: namely, ignorance holding the seeds of formations, and consciousness being the karmic seed. Its immediately preceding condition has three states: first, ignorance viewed toward formations; second, craving viewed toward grasping; third, birth viewed toward aging and death. Its objective condition has five states: to the previous three states are added existence viewed toward birth, and feeling viewed toward craving. The remaining six limbs completely lack the objective condition and the immediately preceding condition. The remaining meanings are as separately explained. > — English (machine translation) (machine translation) - [Previous: 13.24](https://indike.org/pramana/in.bauddha.taisho.1733.13.24) - [Next: 13.26](https://indike.org/pramana/in.bauddha.taisho.1733.13.26) - [Up: 13](https://indike.org/pramana/in.bauddha.taisho.1733.13) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.13.25) — English, machine translation ## Linked texts (2) - [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736.66.22) — Classical Chinese - [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735.40.4) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.13.25](https://indike.org/pramana/in.bauddha.taisho.1733.13.25) · Pramāṇa