新華嚴經論 26.11

26.11

第十段有四行半經，明以十種逆順觀十二有支緣起相續，皆一心所攝，但以自業苦樂不同而有差別，不離十二有支。但如前三道不斷者，所謂心、境、無明，此三無者，餘皆自無。若不斷者，三苦聚集，即行苦、苦苦、壞苦聚也。言其斷者，以無明即成不苦之妙用理智故。已上是長科第三段中十種逆順觀十二有支分。

The tenth section, consisting of four and a half lines of the sūtra text, explains that the twelve links of dependent origination in their continuous sequence, contemplated in ten forward and reverse ways, are all subsumed under the one mind; it is merely on account of the differences in suffering and pleasure from one's own karma that distinctions arise, yet they are not apart from the twelve links of existence. It is just that if the three paths as described before are unsevered—namely mind, objects, and ignorance—when these three are absent, all the rest naturally cease to exist. If they are not severed, the three kinds of suffering congregate, which is the gathering of the suffering of conditioned existence, the suffering of suffering, and the suffering of change. As for their severance, it is because ignorance itself turns into the non-suffering wondrous function of principle and wisdom. The above concludes the division on contemplating the twelve links of existence in ten forward and reverse ways, within the third section of the main outline.