法界圖記叢髓錄 2.13

2.13

《搜玄》云「初因緣分次第觀，治我見執（云云）。二依止一心觀，治彼外境自性執（云云）。三自因觀，治異計因緣執。四不捨離觀，治因果異時計。五三道觀，治因緣廢事計理執。六三際觀，治無因執。七三苦觀，治樂淨執。八因緣觀，治單因有力生果（云云）。」因緣生理，因有決定用、緣有發果能，方得法生。若但因力無緣發果能者，其因六義不現在前（云云）。又依小乘六因四緣，若依三乘，即十因二十因等；若依一乘即隨法辨因為二，因緣理事各別與法界等。今六因義唯一乘能窮，此約別教說也。九因緣生滅縛觀，此下二觀但治心惑，通義可知，謂因緣共力能感果執（云云）。前因緣生果，生義是增、空義是微，為因緣法順生迷增故。今緣縛法空義是增、生力義微，為緣起法順生無分別智故。故下經云「緣起之法離有無」也。此雖無生力，以空義成，故離自性生，經云「無住為本」故。十無所有盡觀，所治局心惑，亦可通諸使，俗諦通攝故。為執因緣但有應俗相，自體空義不現在前，故是障也（云云）。諸緣生法不起則已，起則双現，如彼渴鹿見陽炎水乾濕並彰，又如鏡像染淨双現，此是正理。問：其所現空，為是真諦？為是俗諦？又此觀法與前緣生及以生縛云何取別？答：因緣及縛唯成順有，今第十觀空有俱順。又此空有並是俗諦，汎明真俗此有多義：一體相相對、二空有相對，如此分真俗其義非一。若空有分真俗，有則為俗、空則為真，即證智所知。若體相相對，空有可以相論故。若約此義，俗諦通空、有，此空是自體空，非事空也。故論云「是心真如相，能示摩訶衍體。」故知雖是真如，得名俗相，不是體也。此則空有同為一相，以緣順性理事為此觀體，故上文云「十二緣生是無為也」。十觀亦有相生次第，為知諸虛妄過故，故有第一。既識妄已，未知妄法依何得生，故有第二。識知所依，未知有何理，故有第三。已知生理，未知依何時，故有第四。識知時已，未知約何義，故明第五。知其義已，有何本末，故有第六。知本末已，未知有何過，故有第七。知其過已，云何對事成，故有第八。知成已，未知有何相，故有第九。知相已，疑謂乖理，故有第十。依經十番訖。

The Souxuan says: "The first contemplation, on the sequence of conditional factors, remedies the clinging to the view of a self [and so forth]. The second, on relying upon the one mind, remedies the clinging to the intrinsic nature of external objects [and so forth]. The third, on personal causes, remedies the clinging to heterodox notions of causes and conditions. The fourth, on not abandoning or separating, remedies the notion of causes and effects occurring at different times. The fifth, on the three paths, remedies the clinging to discarding phenomenal events and clinging to principle regarding causes and conditions. The sixth, on the three time periods, remedies the clinging to causelessness. The seventh, on the three sufferings, remedies the clinging to bliss and purity. The eighth, on causes and conditions, remedies [the clinging to] a single cause having the power to produce an effect [and so forth]." The principle of production through causes and conditions requires that the cause have a determinate function and the condition have the capacity to bring forth the effect; only then can phenomena be produced. If there were only the causal power without the condition's capacity to bring forth the effect, the six meanings of the cause would not appear manifest [and so forth]. Furthermore, according to the Hinayana there are six causes and four conditions; if according to the three vehicles, there are ten causes, twenty causes, and so forth; if according to the One Vehicle, causes are distinguished as two in accordance with phenomena, and the causes, conditions, principle, and phenomena are each distinct yet coextensive with the dharmadhātu. Here, the meaning of the six causes can only be exhausted by the One Vehicle; this is spoken according to the distinct teaching. "The ninth contemplation, on the bondage of arising and ceasing through causes and conditions"—these bottom two contemplations only remedy mental delusions; their shared meaning can be known, referring to the clinging that causes and conditions with combined power are able to bring about effects [and so forth]. Previously, in causes and conditions producing effects, the meaning of arising was augmented and the meaning of emptiness was diminished, because phenomena of causes and conditions conform to arising so that delusion is augmented. Here, in the phenomenon of conditioning-bondage, the meaning of emptiness is augmented and the meaning of productive power is diminished, because phenomena of pratītyasamutpāda conform to arising so that non-conceptual wisdom [is brought forth]. Therefore, the sūtra below states: "The phenomena of pratītyasamutpāda are free from existence and non-existence." Although this lacks productive power, because it is established through the meaning of emptiness, it is free from arising by intrinsic nature, for the sūtra says: "Non-abiding is the root." "The tenth contemplation, on exhaustion into non-existence"—what it remedies is restricted to mental delusions, but it can also encompass all latent defilements, because conventional truth comprehensively subsumes them. Clinging that causes and conditions merely have marks conforming to the conventional, so that the meaning of the emptiness of their own substance does not appear manifest, is therefore an obstruction [and so forth]. When phenomena born of conditions do not arise, that is all; but when they arise, both appear simultaneously, just as a thirsty deer sees water in a mirage wherein dryness and wetness are both manifest, or as a mirror image manifests both defilement and purity; this is the correct principle. Question: Is the emptiness that appears here the ultimate truth? Or is it the conventional truth? Furthermore, how does this contemplation method differ from the previous arising through conditions and bondage of arising? Answer: Causes, conditions, and bondage establish only conformity with existence; the present tenth contemplation accords with both emptiness and existence. Moreover, both this emptiness and existence belong to conventional truth. Broadly explaining ultimate and conventional involves many meanings: first, the opposition between substance and marks; second, the opposition between emptiness and existence. When ultimate and conventional are distinguished in this way, their meanings are not singular. If ultimate and conventional are divided by emptiness and existence, then existence is conventional and emptiness is ultimate, which is what is known by realization-wisdom. If they are opposed as substance and marks, both emptiness and existence can be discussed as marks. According to this meaning, conventional truth encompasses both emptiness and existence; this emptiness is the emptiness of its own substance, not the emptiness of phenomenal events. Therefore the treatise states: "The mark of the tathatā of this mind can reveal the substance of the Mahāyāna." Thus we know that although it is tathatā, it receives the name of a conventional mark, not the substance. Here, emptiness and existence together form a single mark; taking conditions conforming to the nature, and principle and phenomena, as the substance of this contemplation, the text above therefore says: "The twelve links of pratītyasamutpāda are the unconditioned." The ten contemplations also have an order of generating one another: in order to know the faults of all delusions, the first is presented. Having recognized delusion, not yet knowing upon what delusive phenomena can arise, the second is presented. Having recognized what they rely upon, not yet knowing what principle there is, the third is presented. Having known the principle of production, not yet knowing relying upon what time, the fourth is presented. Having recognized time, not yet knowing according to what meaning, the fifth is explained. Having known its meaning, [not yet knowing] what is the root and what is the branch, the sixth is presented. Having known root and branch, not yet knowing what faults there are, the seventh is presented. Having known their faults, [not yet knowing] how they are established in relation to phenomenal events, the eighth is presented. Having known they are established, not yet knowing what marks they have, the ninth is presented. Having known the marks, doubting that they contradict principle, the tenth is presented. The ten rounds according to the sūtra are concluded.