[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) › 13.31 # 華嚴經探玄記 13.31 華嚴經探玄記 13.31 - **Language:** Classical Chinese ### [13.31](https://indike.org/pramana/in.bauddha.taisho.1733.13.31) 二約厭有為分別，論名自因觀。無明等自生因觀緣事故者，謂無明生行是自生因。問：無明行異，云何名自？答：以行賴無明，無自體故；緣力全攝，非是分故。前明不即，故說他因；此顯不離，名為自因。有人引此子果之文，明無明支有種子現行者，非此文意。又遠公以五義釋此文，明子時是前無明、能生後無明令行不斷。與行別時，果時是後，無明從前生，助成行故，與行同時等。今尋此文意，只發行無明為子時，所發之行為果時，以行是無明果故，說無明有二時。問：無明望行無親因義，云何說行即是無明果時？答：無明是行增上緣，故名為子時。行是無明增上果，故名為果時。文中有四：初開義門、二明不離、三顯不即、四總結同。初中，先開、後「是中」下釋。言子時令行不斷者，以無明為行因，故有二種義。緣事示現者，以子時為緣、果時為事故。餘支二義類此應知，故云餘因緣分等。二「自因者」下釋不相離，有三句。展轉釋成初自因者，不相離故。二云何不離？以現見離前支無後支故。此顯離子無果，故說果為子果。三不離無明即成行者，此順釋。不離子無明即成果，故名不離也。三「若不離」下釋不即義，先顯二過失、後引《中觀論》頌釋成。言不即因者，以是所生，非能生故。不異因者，從於能生，生所生故。以果不則因，故果不斷、因不常。以果不異因，故果不常、因不斷。又以不則故因果俱不斷，不異故因果俱不常。又亦反此思之。又以則不離是不則故，即不常為不斷也，亦思之可見。四「自生」下總類結同可知。 > Second, regarding the differentiation in terms of revulsion toward the conditioned, the treatise calls it the 'contemplation of self-cause.' As for 'contemplating the events of conditions through ignorance and the rest as self-arising causes': ignorance giving rise to volitional formations is the self-arising cause. Question: Ignorance and volitional formations are different; how are they called 'self'? Answer: Because volitional formations rely on ignorance and lack self-substance; the power of conditions completely subsumes them, not being separate parts. Previously it explained non-identity, hence spoke of 'other-cause'; here it reveals non-separation, hence names it 'self-cause.' Some cite this text of seed and fruit to explain that the link of ignorance has seeds and active manifestations; this is not the intention of this text. Furthermore, Master Huiyuan explained this text with five meanings, explaining that the time of the seed is the preceding ignorance which can generate the subsequent ignorance to keep volitional formations unbroken, being at a different time from volitional formations; the time of the fruit is the subsequent ignorance arising from the preceding to help accomplish volitional formations, hence being simultaneous with volitional formations, and so forth. Now investigating the meaning of this text, it is simply that the ignorance which initiates volitional formations is the time of the seed, and the volitional formations initiated are the time of the fruit; because volitional formations are the fruit of ignorance, it says ignorance has two times. Question: Ignorance has no direct causal meaning (hetu-pratyaya) with respect to volitional formations; why say that volitional formations are precisely the fruit-time of ignorance? Answer: Ignorance is the sovereign condition (adhipati-pratyaya) of volitional formations, hence it is called the time of the seed. Volitional formations are the sovereign fruit of ignorance, hence they are called the time of the fruit. In the text there are four parts: first, setting forth the thematic approaches; second, explaining non-separation; third, revealing non-identity; fourth, concluding generally in common. In the first, it first sets forth and then explains below 'therein.' As for 'the time of the seed keeps volitional formations unbroken,' because ignorance is the cause of volitional formations, there are two kinds of meanings. 'Manifesting through events of conditions' is because the time of the seed is the condition and the time of the fruit is the event. The two meanings of the remaining links should be known analogously; hence it says 'the remaining divisions of causes and conditions,' etc. Second, below 'as for self-cause,' it explains non-separation in three clauses. Mutually expounding to accomplish the first 'self-cause' is due to non-separation. Second, how are they not separated? Because we visibly see that apart from the preceding link there is no subsequent link. This reveals that apart from the seed there is no fruit, hence it speaks of the fruit as the fruit of the seed. Third, 'not being separate from ignorance, it immediately accomplishes volitional formations': this is an explanation following the forward order. Not being separate from the seed ignorance, it immediately accomplishes the fruit; hence it is called 'not separate.' Third, below 'if not separate,' it explains the meaning of non-identity: first revealing two faults, and then citing a verse from the Madhyamakaśāstra to substantiate it. As for 'not being identical with the cause,' it is because it is what is produced, not what can produce. As for 'not being different from the cause,' it is because what is produced arises from what can produce. Because the fruit is not identical with the cause, the fruit is not interrupted and the cause is not permanent. Because the fruit is not different from the cause, the fruit is not permanent and the cause is not interrupted. Furthermore, because it is not identical, cause and fruit are both uninterrupted; because it is not different, cause and fruit are both impermanent. One should also reflect on this reversely. Furthermore, because being not separate is being not identical, impermanence is immediately non-interruption; this can also be seen through reflection. Fourth, below 'self-arising,' it generally groups and concludes them in common, as can be understood. > — English (machine translation) (machine translation) - [Previous: 13.30](https://indike.org/pramana/in.bauddha.taisho.1733.13.30) - [Next: 13.32](https://indike.org/pramana/in.bauddha.taisho.1733.13.32) - [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.13.31) — English, machine translation ## Linked texts (1) - [十地經論](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dasabhumika!vyakhyana*zh-bodhiruci.8.17) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.13.31](https://indike.org/pramana/in.bauddha.taisho.1733.13.31) · Pramāṇa