新華嚴經論 7.8

7.8

第九明因果延促者，夫法界圓寂無始無終，理智虛空非因非果，但為有情存量，假寄其名。情亡量絕，何名能立？名不自施，本由量起，量亡情盡，名亦自真。今以無名之真名，談無果之真果；以無說之真說，說無因之真因。啟蒙之士不可以滯其名，始學之流不可以廢其說，滯名則名立、廢說則言生，當可任情隨緣，起唯法起，若無緣者，滅唯法滅。有此法者，性不相知。今談因果延促，如空中鳥跡、如石女之子，但為眾生情有愚智，隨心照義。或遲速不同，劈竹蹬梯稱機各別，因茲之類延促不同，非謂日月與作時分。教不自施，因機故起，教隨根應，有根教生。今以依根，約立十門因果延促，使得啟蒙之士後學無疑也。

Ninth, on clarifying the length and brevity of cause and effect: The dharmadhātu is consummate and quiescent, without beginning or end; principle and wisdom are like space, being neither cause nor effect. Yet, because sentient beings maintain conceptual measures, names are provisionally ascribed to it. When passions are discarded and conceptual measures end, what name could be established? Names do not apply themselves; they fundamentally arise from conceptual measures. When conceptual measures end and passions are exhausted, names also become inherently true. Now, by means of the true name that is nameless, we discuss the true fruit that has no fruit; by means of the true discourse that has no discourse, we expound the true cause that has no cause. Initiates should not be stuck on these names; beginning students should not discard these discourses. Being stuck on names, names become established; discarding discourses, verbal expressions are generated. One should let them accord with sentiments and follow conditions: what arises is merely phenomena arising; where there are no conditions, what ceases is merely phenomena ceasing. Those who possess these phenomena do not inherently know one another. Now in discussing the length and brevity of cause and effect, they are like bird tracks in the sky, like the child of a barren woman; it is merely that sentient beings' sentiments have foolishness and wisdom, illuminating the meaning in accordance with their minds. They may differ in slowness or speed, splitting bamboo or climbing a ladder according to their distinct capacities; due to these sorts of things their length and brevity differ, not that the sun and moon make the time periods. Teachings do not apply themselves; they arise on account of capacities. Teachings respond according to faculties; where there are faculties, teachings arise. Now, relying on faculties, we provisionally establish ten gates regarding the length and brevity of cause and effect, so that initiates and subsequent students will have no doubts.