華嚴經義海百門 1.7

1.7

初、明緣起者，如見塵時，此塵是自心現。由自心現，即與自心為緣。由緣現前，心法方起，故名塵為緣起法也。經云「諸法從緣起，無緣即不起。」沈淪因緣，皆非外有，終無心外法能與心為緣，縱分別於塵，亦非攀緣。然此一塵圓小之相，依法上起，假立似有，竟無實體，取不可得、捨不可得，以不可取捨，則知塵體空無所有。今悟緣非緣，起無不妙，但緣起體寂，起恒不起，達體隨緣，不起恒起。如是見者，名實知見也。

First, explaining pratītyasamutpāda: When one sees a dust mote, this dust mote is manifested by one's own mind. Because it is manifested by one's own mind, it becomes a condition for one's own mind. Because the condition manifests before one, mental phenomena then arise; therefore the dust mote is called a phenomenon of pratītyasamutpāda. A sūtra says: 'All phenomena arise from conditions; without conditions, they do not arise.' The causes and conditions of sinking into transmigration do not exist externally at all; in the end, there is no phenomenon outside the mind that can serve as a condition for the mind. Even if one discriminates the dust mote, it is not an object grasped. Yet this round, small mark of a single dust mote arises based on phenomena, established nominally as if existing, but ultimately has no real essence; it can neither be grasped nor abandoned. Because it cannot be grasped or abandoned, one knows that the essence of the dust mote is empty and nonexistent. Now, realising that conditions are not conditions, every arising is nothing other than wondrous; because the essence of pratītyasamutpāda is quiescent, arising is ever non-arising; realising that the essence accords with conditions, non-arising is ever arising. One who sees like this is said to have true knowledge and vision.