法界圖記叢髓錄 2.11

2.11

大記云：真定德於十番中以三生滅釋也，謂前七遍計生滅、第八因緣生滅、後二道理生滅也。林德以四生滅釋也，謂前因緣生滅，第九緣起生滅，第十性起生滅，越情見處無住生滅也。訓德以五生滅釋也，謂中間五觀則遍計生滅，第八因緣生滅，第九緣起生滅，第十性起生滅，初二觀無住生滅也。今依訓德之意釋，則無住生滅中，第二觀後半是無住體，初觀及第二觀初半是無住位也，以其十二緣相等為無住別教中二十二位故也。

The Great Record states: Worthy Zhending explains the ten rounds through three [kinds of] arising and ceasing: namely, the first seven are conceptually imagined arising and ceasing, the eighth is cause-and-condition arising and ceasing, and the latter two are principle-based arising and ceasing. Worthy Lin explains them through four [kinds of] arising and ceasing: namely, the preceding are cause-and-condition arising and ceasing, the ninth is pratītyasamutpāda arising and ceasing, the tenth is nature-manifestation arising and ceasing, and that which transcends emotional views is non-abiding arising and ceasing. Worthy Xun explains them through five [kinds of] arising and ceasing: namely, the intermediate five contemplations are conceptually imagined arising and ceasing, the eighth is cause-and-condition arising and ceasing, the ninth is pratītyasamutpāda arising and ceasing, the tenth is nature-manifestation arising and ceasing, and the first two contemplations are non-abiding arising and ceasing. If we now explain according to Worthy Xun's intended meaning, within non-abiding arising and ceasing, the latter half of the second contemplation is the non-abiding substance, while the first contemplation and the first half of the second contemplation are the non-abiding stages, because the characteristics of the twelve conditions and so forth constitute the twenty-two stages within the distinct teaching of non-abiding.