法界圖記叢髓錄 2.89

2.89

法融記云：因緣相望等者，因緣錢者，一一相資有力，能生之全力而成十錢。緣起錢者，資無力無生之空力而有十錢，若不資無力無生之空力則不立，故緣散即無、緣集即有。性起錢者，自體空故，緣集緣散不增減也。大記云：且依遍計事錢，現示依他因緣，緣起錢也。亦可依指示緣生等者，初節則依遍計錢，現示因緣緣起錢，故不以錢為喻也。謂如三性次第，依遍計事現依他法，約依他法現因緣緣起等也。後節意則以錢為詮也。一云：初復次從淺現深，如文可知。亦可依下所以明此數法者，欲解迷愚，故重釋云：直指示緣生之法無有自性，離名相故，終不可得。是故且依執遍計物迷緣起法者之所解十錢，以現數法與上所明離相之法逗留全別。謂且此世俗所知數錢之法尚能如是甚深玄妙，況彼聖智所證離言絕相之法乎。如是現也。但依字在前，故文相稍似隱耳。逗留者，事由也。

Farong's Record states: Regarding 'causes and conditions mutually viewing', etc.: Coins of causes and conditions are efficacious through mutually supporting one another, and with the full efficacy of being capable of producing, they form ten coins. Coins of pratītyasamutpāda exist as ten coins by supporting the empty efficacy that is powerless and unborn; if they did not support the empty efficacy that is powerless and unborn, they would not be established; therefore when conditions disperse they do not exist, and when conditions gather they exist. As for coins of nature manifestation, because their self-substance is empty, when conditions gather or conditions disperse they do not increase or decrease. The Great Record states: Provisionally relying on the phenomenal coins of pervasive reckoning, it manifests the coins of other-dependent causes and conditions and pratītyasamutpāda. Regarding 'it is also permissible to rely on indicating arising through conditions', etc.: The first section relies on the coins of pervasive reckoning to manifest the coins of causes and conditions and pratītyasamutpāda, and thus does not take the coins as a metaphor. That is, like the sequence of the three natures, relying on phenomenal things of pervasive reckoning it manifests other-dependent dharmas, and in terms of other-dependent dharmas it manifests causes and conditions, pratītyasamutpāda, and so forth. The intention of the latter section is to take coins as the teaching. One explanation states: The first passage reveals the deep from the shallow, as can be known from the text. In the section below 'it is also permissible to rely on', the reason why this method of counting is clarified is out of a desire to dispel confusion and ignorance; hence it explains again: directly indicating that dharmas born of conditions lack self-nature and are free from names and characteristics, they are ultimately unobtainable. Therefore, provisionally relying on the ten coins understood by those who grasp at pervasive reckoning's objects and are confused about the dharma of pratītyasamutpāda, it manifests that the method of counting and the dharma free from characteristics clarified above are completely different in their contextual application. That is, if even this method of counting coins known to the mundane world can be so profound and mysterious, how much more so the dharma realized by noble wisdom that transcends speech and cuts off characteristics! It is manifested in this way. It is just that because the character 'rely on' appears at the beginning, the structure of the text is somewhat obscure. 'Contextual application' (dòuliú) means the causal circumstances of the matter.