華嚴經義海百門 1.9

1.9

三、達無生者，謂塵是心緣，心為塵因，因緣和合，幻相方生。由從緣生，必無自性。何以故？今塵不自緣，必待於心；心不自心，亦待於緣。由相待故，則無定，屬緣生。以無定屬緣生，則名無生，非去緣生說無生也。論云「因不自生，緣生故生；緣不自生，因生故生。」今由緣生，方得名生。了生無性，乃是無生。然生與無生互成互奪，奪則無生，成則緣生。由即成即奪，是故生時無生。如是了者，名達無生也。

Third, realising anutpāda: The dust mote is the condition for the mind, and the mind is the cause for the dust mote; when causes and conditions combine, illusory marks then arise. Because it arises from conditions, it must lack intrinsic nature. Why is this? Now, the dust mote does not condition itself; it must depend on the mind. The mind is not mind by itself; it also depends on conditions. Because they are mutually dependent, there is no fixed [entity]; they belong to conditional arising. Since there is no fixed [entity] and they belong to conditional arising, this is called non-arising (anutpāda); it is not that one speaks of non-arising apart from conditional arising. A treatise says: 'A cause does not produce itself; it arises because conditions arise. A condition does not produce itself; it arises because the cause arises.' Now, only through arising from conditions can it be called arising. Understanding that arising has no intrinsic nature is precisely non-arising. Yet arising and non-arising mutually establish and mutually negate each other: when negating, there is non-arising; when establishing, there is conditional arising. Because establishing is precisely negating, at the very time of arising there is non-arising. One who understands like this is said to have realised anutpāda.