[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [華嚴一乘法界圖](https://indike.org/pramana/in.bauddha.taisho.1887a) › 1.54 # 華嚴一乘法界圖 1.54 華嚴一乘法界圖 1.54 - **Language:** Classical Chinese ### [1.54](https://indike.org/pramana/in.bauddha.taisho.1887a.1.54) 問：因緣與緣起何別？答：亦別亦同。所謂別義者，因緣者隨隨俗義別，即是因緣相望，顯無自性義，正俗諦體也。緣起者，隨性無分別，即是相即相融，顯平等義，正隨第一義體也。俗諦無自性故，順第一義。是故經云「隨順觀世諦，即入第一義諦」，即其也。別義如是，同義如前龍樹釋。就一一錢中，於同時具足等一門以迴轉者，准之可解。十門如上說。如錢中第一，乃至第十不同，而相即相入無礙相，雖因果、理事、人法、解行、教義、主伴等眾多門別，而隨說一門盡攝一切。餘義准之。上來數錢法者，且依遍計事錢，顯示依他因緣緣起錢也。亦可依指示顯生一切諸法終不可得。執遍計物，迷緣起法，顯法逗留全別。經云「初發心菩薩一念功德不可盡者，如第一錢。何以故？約一門顯無盡故。何況無量無邊諸地功德者。如第二錢已去，何以故？約異門說故。初發心時便成正覺者，如一錢即十故。何以故？約行體說故。」 > Question: What is the difference between "cause and condition" (hetu-pratyaya) and "conditioned arising" (pratītyasamutpāda)? Answer: They are both different and the same. As for the sense of difference: "cause and condition" differs according to conventional meaning; that is, looking at causes and conditions in relation to each other manifests the meaning of lack of intrinsic nature (svabhāva), which is properly the substance of conventional truth. "Conditioned arising" accords with nature without differentiation; that is, mutual identity and mutual fusion manifesting the meaning of equality, properly according with the substance of ultimate truth. Because conventional truth lacks intrinsic nature, it accords with ultimate truth. Therefore a sūtra says: "Accordingly observing worldly truth, one immediately enters ultimate truth"; this is precisely it. The differentiated meaning is like this; the identical meaning is as explained previously by Nāgārjuna. Turning through \[the gates\] by taking up each individual coin in the gate of simultaneous completion and so forth can be understood by analogy. The ten gates are as stated above. Just as in the coins the first up to the tenth are different, yet their aspect of mutual identity and mutual entrance is unhindered; although there are many distinct gates such as cause and effect, principle and phenomenon, person and dharma, understanding and practice, teaching and meaning, primary and attendant, and so forth, yet following the statement of one gate, all are completely embraced. The remaining points can be inferred by analogy. The method of counting coins above provisionally relies on coins as conceptualized phenomena to demonstrate coins of dependent nature, causes and conditions, and conditioned arising. One can also rely on pointing \[with the finger\] to show that the arising of all dharmas is ultimately ungraspable. Grasping at conceptualized things and being confused about the dharma of conditioned arising shows an entirely different pedagogical application of the Dharma. The sūtra says: "The merit of a bodhisattva on first generating the mind cannot be exhausted in a single thought-moment"—this is like the first coin. Why? Because it manifests inexhaustibility according to one gate. "How much more so the merits of the immeasurable and boundless stages!"—this is like from the second coin onward. Why? Because it is spoken according to different gates. "At the moment of first generating the mind, one immediately achieves right awakening"—this is because one coin is immediately ten. Why? Because it is spoken according to the substance of practice. > — English (machine translation) (machine translation) - [Previous: 1.53](https://indike.org/pramana/in.bauddha.taisho.1887a.1.53) - [Next: 1.55](https://indike.org/pramana/in.bauddha.taisho.1887a.1.55) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1887a.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1887a~en-mt.1.54) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1887a.1.54](https://indike.org/pramana/in.bauddha.taisho.1887a.1.54) · Pramāṇa