[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) › [法界圖記叢髓錄](https://indike.org/pramana/in.bauddha.taisho.1887b) › 2.6 # 法界圖記叢髓錄 2.6 法界圖記叢髓錄 2.6 - **Language:** Classical Chinese ### [2.6](https://indike.org/pramana/in.bauddha.taisho.1887b.2.6) 觀師十二因緣觀云：十二因緣者乃是生死大樹，亦名生死大河。何故名樹？如世間樹，有根莖枝葉花果相續而生。十二因緣亦復如是，過去有二因，名之為根。二因者，一無明支、二行支。現在有五果。五果者，一識支、二名色支、三六入支、四觸支、五受支。現在有三因。三因者，一愛支、二取支、三有支。未來有二報。二報，一生支、二老死支。過去二因中一無明支者，謂過去一切煩惱名無明支。又云：於緣不了名無明。二行支者，謂一切身口意善惡等業悉皆名行，以無明故發生於行。無明與行二種是過去二因也。行者生死業也。此二能感現在五果故，名之為根。現在五果中，一識支者，以有過去行業發起現在識神，初受生時入胎一念心，名之為識。二名色支者，以有受生識故，發起名色。名色者，五蘊也，謂第二念已去心也。與父母赤白精血和合，乃至百日諸包未開，但是肉團，未成眼耳鼻舌相，但有色心，故名名色。三六入支者，由名色故發生六入。六入者，六根通生識道，故為六入，此謂在胎內百日已外也。肉團之內，起業生風吹肉團開敷，變作諸根相，名為六入支。四觸支者，由六入故發生根塵識等，三事和合觸對名觸。此謂出胎已去兩歲也，未分別餘塵，但能覺飢渴熱寒犯火觸毒則啼哭之，名為觸支。五受支者，由觸境故發生於受，領納名為受。此謂兩歲已去，心漸分別諸塵五六歲已來，名為受支。此五支酬過去二因，名為現在五果。如世間樹，既有樹身，須有枝柯花果。愛取有三因，復感未來生老病死二報。現在三因中，一愛支者，由領納故發生於愛，於緣起染名為愛也。此謂七歲已去十五已來，愛花貪果心欲追求，名之為愛。二取支者，由染愛故發生於取，於緣染入有所執故，名之為取。三有支者，由取着故發起於有，身口意造作能招未來有，以未來果目為現在三因，故名有也。此謂隨其所取財色殺盜邪婬，取得入手稱遂本心，憶思成業能有當來果，名為有支，如花結果，此花能生後果，復名為因。既有其因，能感未來兩報。兩報者，一生支，由現在發起，令有未來受生，於法始起，名為生也。二老死支者，由有生故起於老死，生是老死之緣故。生緣老死此二支是後生果，果復為因，因果相生猶如大樹。一切眾生皆為十二因緣漂沒流轉，隨逐生死往來三界牢獄之中受苦無窮，如世間河漂沒相似，凡夫不覺故。智者了達則不從流，修道斷除即得出離。夫十二因緣者，生死繫縛之因緣也。必須滅此因緣，乃得兌於生死。是故經云「無明滅則行滅，乃至生滅則老死滅。」滅此因緣，要須修道。問：云何修道？答：推求十二因緣根本乃是無明，因無明故起煩惱業，因業故起果報，有果報故有苦。皆因無明為根本，流轉生死分離三世如樹如河。智者了知，欲伐其根及斷其源，猶如伐樹先伐其根，亦如斷水先斷其源。今欲伐斷十二因緣樹河，先斷無明。問：無明何者是？答：不覺心是。以不覺故妄起分別，心外見境，謂有謂無、謂是謂非、謂得謂失。諸果報法身心等苦，皆是無明之力。我今欲斷無明，先須自覺心源。隨心所起一切妄想，皆從不覺心生。今須知自心之本性，無生無滅無來無往。何得知？一切妄念忽然妄起，覺則不生。云何名覺？如貪嗔癡起時，還以自心觀察思量推求，此貪嗔癡有何形狀？為青為黃？為過去為未來為現在？為在內外中間？推求貪嗔癡都無形狀。若貪嗔癡本來是有，今日覺時亦應可見。今覺即無，故知由不覺故忽然妄起，覺則不生故。覺是無明對治，此覺現在，無明不得在心。以無無明故一切妄想煩惱不生，煩惱不生故業不生，業不生故無過去二因，無二因故現在五果不生，五果不生故愛取有三因不生，三因不生故未來二報不生，名斷十二因緣大樹、涸十二因緣大河。此十二因緣無處名為涅槃，此自覺聖智名為菩提。 > Master Guan's \*Contemplation of the Twelve Causes and Conditions\* states: The twelve causes and conditions are a great tree of birth and death, and are also called a great river of birth and death. Why are they called a tree? Like a worldly tree, there are roots, trunk, branches, leaves, flowers, and fruits that arise in continuous succession. The twelve causes and conditions are also like this: in the past there are two causes, called the roots. The two causes are: first, the link of ignorance; second, the link of volitional formations. In the present there are five fruits. The five fruits are: first, the link of consciousness; second, the link of name-and-form; third, the link of the six sense bases; fourth, the link of contact; fifth, the link of feeling. In the present there are three causes. The three causes are: first, the link of craving; second, the link of grasping; third, the link of becoming. In the future there are two retributions. The two retributions are: first, the link of birth; second, the link of aging and death. Among the two past causes, the first, the link of ignorance, means all defilements of the past are named the link of ignorance. It is also said: not understanding conditions is called ignorance. The second, the link of volitional formations, means all good and bad actions of body, speech, and mind are all named volitional formations; because of ignorance, volitional formations are generated. Ignorance and volitional formations, these two kinds, are the two past causes. Volitional formations are the karma of birth and death. Because these two can induce the present five fruits, they are called the roots. Among the present five fruits, the first, the link of consciousness: because past karmic actions occur, they activate the present consciousness-spirit; at the time of first receiving birth, the single thought-moment of mind entering the womb is named consciousness. The second, the link of name-and-form: because there is the consciousness receiving birth, it activates name-and-form. Name-and-form is the five aggregates; it refers to the mind from the second thought-moment onward. In union with the red and white semen and blood of the parents, up to a hundred days when the various encasements have not yet opened, it is merely a lump of flesh, not yet formed into the marks of eyes, ears, nose, and tongue, having only form and mind; therefore it is named name-and-form. The third, the link of the six sense bases: due to name-and-form, the six sense bases are generated. The six sense bases are the paths through which the six sense faculties give rise to consciousness; hence they are the six sense bases. This refers to the time after a hundred days in the womb. Within the lump of flesh, winds born of karma arise and blow the lump of flesh open, transforming it into the marks of the various sense faculties; this is named the link of the six sense bases. The fourth, the link of contact: due to the six sense bases, faculties, objects, and consciousness are generated; the coming together of these three things in contact is named contact. This refers to the age of up to two years after leaving the womb; not yet distinguishing the other sense objects, one can only feel hunger, thirst, heat, and cold, and when encountering fire or touching poison, one cries; this is named the link of contact. The fifth, the link of feeling: due to contacting objects, feeling is generated; receiving and taking in is named feeling. This refers to the period from two years onward when the mind gradually distinguishes the various sense objects, up to five or six years of age; this is named the link of feeling. These five links recompense the past two causes, and are named the present five fruits. Like a worldly tree, having already a tree trunk, it must have branches, flowers, and fruits. The three causes of craving, grasping, and becoming again induce the future two retributions of birth, aging, illness, and death. Among the present three causes, the first, the link of craving: due to receiving and taking in, craving is generated; giving rise to defiled attachment toward conditions is named craving. This refers to the period from seven years up to fifteen years of age, loving flowers and coveting fruit, the mind wishing to pursue them; this is named craving. The second, the link of grasping: due to defiled craving, grasping is generated; deeply adhering to conditions and having attachment, it is named grasping. The third, the link of becoming: due to grasping and attachment, becoming is activated; bodily, verbal, and mental actions can summon future existence; designating the future fruit by the present three causes, it is therefore named becoming. This refers to pursuing wealth and sex, killing, stealing, and sexual misconduct according to what one grasps, obtaining them in hand to fulfill one's original desire; reflecting on them, karma is completed that can produce future fruit; this is named the link of becoming. It is like a flower producing fruit; this flower can produce a subsequent fruit and is again named a cause. Since there is this cause, it can induce the future two retributions. The two retributions: first, the link of birth; being initiated in the present, it causes future reception of birth; the initial arising of phenomena is named birth. The second, the link of aging and death: due to the presence of birth, aging and death arise, for birth is the condition for aging and death. Birth conditioning aging and death, these two links are the fruits of subsequent lives; fruit again becomes cause, cause and effect generating each other like a great tree. All sentient beings are submerged and drift along by the twelve causes and conditions, following birth and death, coming and going within the prison of the three realms, undergoing endless suffering, similar to being swept away by a worldly river; ordinary people do not awaken to this. The wise thoroughly realize it and therefore do not go along with the current; practicing the path and severing it, they immediately attain deliverance. Now, the twelve causes and conditions are the causes and conditions of the fetters of birth and death. One must eliminate these causes and conditions, and only then attain release from birth and death. Therefore the sūtra states: 'When ignorance ceases, volitional formations cease... up to, when birth ceases, aging and death cease.' To eliminate these causes and conditions, one must practice the path. Question: How does one practice the path? Answer: Inferring and seeking the root of the twelve causes and conditions, it is none other than ignorance; because of ignorance, defilements and karma arise; because of karma, retributive fruit arises; having retributive fruit, there is suffering. All have ignorance as their root, cycling in birth and death, separated across the three periods of time like a tree, like a river. The wise thoroughly know this, and wishing to fell its root and cut off its source, just like felling a tree one first fells its root, and also like cutting off water one first cuts off its source. Now, wishing to cut off the tree and river of the twelve causes and conditions, one first cuts off ignorance. Question: What is ignorance? Answer: The unawakened mind is it. Because of non-awakening, one falsely gives rise to discrimination, seeing objects outside the mind, declaring them existent, declaring them non-existent, declaring them right, declaring them wrong, declaring them gain, declaring them loss. All retributive phenomena, the suffering of body and mind, etc., are all the power of ignorance. Now, wishing to cut off ignorance, I must first awaken myself to the source of the mind. All false thoughts that arise according to the mind are all born from the unawakened mind. Now one must know the original nature of one's own mind: without arising, without ceasing, without coming, without going. How is this known? When all false thoughts suddenly arise falsely, with awakening they do not arise. What is called awakening? For example, when greed, anger, and delusion arise, one turns back to observe, ponder, and seek with one's own mind: what shape do this greed, anger, and delusion have? Are they blue, or yellow? Are they past, future, or present? Are they internal, external, or in between? Seeking them, greed, anger, and delusion have no shape whatsoever. If greed, anger, and delusion originally existed, when one is awake today they should also be visible. Now upon awakening they are absent; thus one knows that due to non-awakening they suddenly arise falsely, and that with awakening they do not arise. Awakening is the antidote to ignorance; when this awakening is present, ignorance cannot remain in the mind. Because there is no ignorance, all false thoughts and defilements do not arise; because defilements do not arise, karma does not arise; because karma does not arise, there are no two past causes; because there are no two causes, the present five fruits do not arise; because the five fruits do not arise, the three causes of craving, grasping, and becoming do not arise; because the three causes do not arise, the future two retributions do not arise. This is called felling the great tree of the twelve causes and conditions, drying up the great river of the twelve causes and conditions. The place where these twelve causes and conditions are absent is named nirvāṇa; this noble wisdom of self-awakening is named bodhi. > — English (machine translation) (machine translation) - [Previous: 2.5](https://indike.org/pramana/in.bauddha.taisho.1887b.2.5) - [Next: 2.7](https://indike.org/pramana/in.bauddha.taisho.1887b.2.7) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1887b.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1887b~en-mt.2.6) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1887b.2.6](https://indike.org/pramana/in.bauddha.taisho.1887b.2.6) · Pramāṇa