大乘義章 4.39

4.39

第六明其淺深分齊。於中增數次第辨之，要攝唯二：一真：二妄。十二因緣所起，真妄所集，唯真不生、單妄不成，真妄相依，故有因緣集起之義。據妄攝真，皆妄心作；就真攝妄，皆真心作。隨心麁細，分齊有三：一事相因緣、二妄想因緣、三真實因緣，一因緣法隨義分三。所言事者，六識分齊所起生死煩惱業苦，當知即是事相因緣。言妄想者，則前事相以理求之，唯是妄想虛搆集起，如夢所見，心外畢竟無事可得，即是妄想因緣之義。言真實者，即前妄想因緣之體，窮其本性，唯是真識緣起所集，真外畢竟無妄可得，即是真實因緣之理。故《地經》云「十二因緣皆一心作。」皆心作者，謂真心作。又《勝鬘》云「自性淨心不染而染。」即是生死因緣集起。又如《不增不減經》說「即此法界，輪轉五道，名曰眾生。」《楞伽》亦云「如來之藏，是其一切善不善因，能遍興造一切趣生，猶如伎兒變現諸趣。」以斯驗求，生死因緣皆是真作，如夢所見皆報心作，如波水作。如夜見繩，以之為蛇，蛇是繩作。如是一切，以真作故，因緣即真。故《涅槃》云「十二因緣名為佛性，見十二緣，名為見佛、亦名見法、亦名見僧。」《勝鬘》亦云「生死二法是如來藏。」隨義淺深，分齊有五：一事相因緣，如《毘曇》說。二虛假因緣，假有無性，如《成實》說。三妄想因緣，如陽炎水、揵闥婆城，遠望似有，近觀本無，非但無性，相亦叵得。四妄想因緣，皆妄心作，如夢所見，心外無法。五是真實集用因緣，皆真心作，真外無法。五中初二，猶是三中事相因緣；中間兩種，猶前三中妄想因緣；後之一種，猶前三中真實因緣。分齊如是。

The sixth [section] clarifies its scope in terms of shallowness and depth. To analyze them gradually by increasing numbers, in concise summary there are only two: the true and the deluded. The arising of the twelve links of dependent origination is the accumulation of the true and the deluded. The true alone does not generate them, nor does the deluded in isolation establish them; the true and the deluded rely upon each other, and therefore there is the principle of the accumulation and arising of dependent origination. If one grasps the true on the basis of the deluded, all are produced by the deluded mind; if one takes up the deluded in terms of the true, all are produced by the true mind. According to the coarseness or subtlety of the mind, there are three scopes: first, dependent origination of phenomenal characteristics; second, dependent origination of false conceptualization; third, dependent origination of reality. The single dharma of dependent origination is divided into three according to its meanings. That which is called phenomenal refers to the saṃsāra, defilements, karma, and suffering that arise within the scope of the six consciousnesses; you should know that this is precisely the dependent origination of phenomenal characteristics. That which is called false conceptualization means that when the former phenomenal characteristics are investigated through principle, they are merely falsely conceptualized, fabricated, accumulated, and arisen, like what is seen in a dream—outside of the mind, no phenomena can ultimately be found; this is precisely the meaning of the dependent origination of false conceptualization. That which is called reality means that when the substance of the former dependent origination of false conceptualization is traced to its fundamental nature, it is merely accumulated through the dependent arising of the true consciousness—outside of the true, no delusion can ultimately be found; this is precisely the principle of the dependent origination of reality. Therefore the Sūtra on the Stages (*Daśabhūmika-sūtra*) states: 'The twelve links of dependent origination are all made by the one mind.' That they are all made by the mind means that they are made by the true mind. Furthermore, the *Śrīmālādevī-sūtra* states: 'The intrinsically pure mind is defiled without being defiled'; this is precisely the accumulation and arising of the dependent origination of saṃsāra. Again, as the *Sūtra of Neither Increase nor Decrease* says: 'This very dharmadhātu, transmigrating through the five destinies, is called a sentient being.' The *Laṅkāvatāra-sūtra* also says: 'The tathāgatagarbha is the cause of all good and unwholesome [dharmas], able to universally produce all rebirths in the destinies, like an actor magically manifesting various destinies.' By examining and testing through this, the dependent origination of saṃsāra is entirely produced by the true, just as what is seen in a dream is entirely produced by the retributive mind, and as waves are produced by water. Just as when seeing a rope at night and taking it to be a snake, the snake is produced by the rope. In this way, regarding everything, because it is produced by the true, dependent origination is identical with the true. Therefore the *Nirvāṇa Sūtra* states: 'The twelve links of dependent origination are called Buddha-nature; seeing the twelve links is called seeing the Buddha, is also called seeing the Dharma, and is also called seeing the Saṅgha.' The *Śrīmālādevī-sūtra* also states: 'The two dharmas of birth and death are the tathāgatagarbha.' According to the shallowness and depth of meaning, there are five scopes: first, the dependent origination of phenomenal characteristics, as explained in the *Abhidharma*; second, the dependent origination of nominal convention, where conventional existence lacks intrinsic nature, as explained in the *Tattvasiddhi*; third, the dependent origination of false conceptualization, like a mirage or a gandharva city, which appears to exist when viewed from afar, but is fundamentally non-existent when observed closely—not only does it lack intrinsic nature, its characteristics are also unattainable; fourth, the dependent origination of false conceptualization where all are produced by the deluded mind, like what is seen in a dream, where there are no dharmas outside the mind; fifth, the dependent origination of the functioning of accumulated reality, where all are produced by the true mind, and there are no dharmas outside the true. Among these five, the first two correspond to the dependent origination of phenomenal characteristics among the three; the middle two correspond to the dependent origination of false conceptualization among the former three; the final one corresponds to the dependent origination of reality among the former three. Such are the scopes.