新華嚴經論 26.10

26.10

第九一段有五行經，明有三段斷滅生起十二有支之緣。一明無明緣行是生起義，無無明諸行亦無，餘亦如之。二無明緣行者，是繫縛義。無明滅行滅者，繫縛滅，是斷煩惱義，是解脫故，為大智慧相應故。三無明緣行者，是隨順無所有觀，是生起觀行力，隨緣觀十二緣自體無所有故。無明滅行滅者，以觀十二有支無體故。餘亦如是。通總十二緣，但無明無即十二緣無故。

The ninth section, consisting of five lines of the sūtra text, explains that there are three stages in bringing about the cessation of the conditions that produce the twelve links of existence. First, it explains that ignorance conditioning volitional formations is the meaning of origination: when there is no ignorance, volitional formations also do not exist, and the rest are likewise. Second, ignorance conditioning volitional formations is the meaning of bondage; when ignorance ceases and volitional formations cease, bondage ceases, which is the meaning of severing defilements and is liberation, because it is resonant with great wisdom. Third, ignorance conditioning volitional formations is the contemplation that conforms to non-existence; this is the power of meditative practice that gives rise to contemplation, because it contemplates in accord with conditions that the twelve links intrinsically have no existence of their own. Ignorance ceasing and volitional formations ceasing means that through contemplation, the twelve links of existence are seen to have no substance. The rest are likewise. Pervading all twelve conditions, simply when ignorance is absent, the twelve conditions are absent.