[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) › 2.9 # 法界圖記叢髓錄 2.9 法界圖記叢髓錄 2.9 - **Language:** Classical Chinese ### [2.9](https://indike.org/pramana/in.bauddha.taisho.1887b.2.9) 法記云：所謂因緣有分次第者，因緣者，生十二支因緣也。有者，三有也。分者，十二支別也。次第者，初無明支乃至最後老死支也。一心所攝者，一心是能攝也，所攝是十二因緣也。自業成者，簡他邪因，不簡自佛法中疎緣義也。前門中云十二因緣是一心所作，恐有疑云：唯一心作，不待緣耶？故明要由業故作十二因緣也。不相捨離者，前支不離後支、後支不離前支故也。前門現自因生中增上緣之成十二緣義，此觀現自因生中因緣之成十二緣義。三道不斷者，欲現不斷三道故，十二支不相離也。觀先後際者，明前門中不斷三道者，以過去無明生現在五果，以現在三因生未來老死故也。三苦集者，現其以三際因得此具足三苦之身。此觀取因所得果以立也，不取能生因也。因緣生者，因緣是俗諦所依也，生是所生果法也。破因緣親疎偏力，現全力生果義也。因緣生滅縛者，牒俗諦所依也。生者，所生果法也。滅者，即離因緣生果之力義也。縛者，順縛也。謂生則順縛於滅，滅則順縛於生。故和尚云：「生是無側之生，此生即無生也。滅是無側之滅，此滅即無滅也。此二無二，是滿足生滅也。以滅縛生時，生雖非滅亦不離滅，猶如以繩縛置二人，雖不相離，亦非合為一身。此則分喻，非是滿喻也。此中生滅則今曰所用之法現前為生，以本不生為滅也，是故以滅縛生，滅是能縛，生是所縛；以生縛滅亦如是也。此觀破前全力生果之義，以現資於無力無生之緣生果法義也。」又云：心惑者，世出世間心煩惱也。迷世間法，名為世間心煩惱也。迷出世法，名出世間心煩惱也。如是增執於所執法，迷其理事，名為人法二我執也。此二我執，前第八觀治之，能迷之心於此觀中治也。隨順有盡觀者，問：何故此性起門中，以前緣起門無力無生之緣生空果之義為所治耶？答：性起門中空有並現，故能治於前門偏空之執也。十番雖別而同成無我者，一乘中以海印體為無我也。如十二因說餘緣生諸法准例可解者，上來直現法性，而機難得證，故改云真性指緣起體，將欲令習，且約眾生十二支以十番觀而指示之，故餘一切法亦爾觀也。如是教誨，故云准例可解也。 > Fa's Record states: Regarding the phrase "the succession of parts of conditioned arising": "conditioned arising" means generating the conditioned arising of the twelve limbs. "Existence" means the three existences. "Parts" means the distinct twelve limbs. "Succession" means from the initial limb of ignorance up through the final limb of aging-and-death. Regarding "gathered by the one mind": the one mind is that which gathers; that which is gathered is the twelve \[limbs of\] conditioned arising. Regarding "accomplished by one's own karma": this excludes other, erroneous causes, but does not exclude the sense of remote conditions within one's own Buddhadharma. In the preceding approach it was said that the twelve \[limbs of\] conditioned arising are made by the one mind, and there might be doubt, thinking: "If they are made solely by the one mind, do they not depend on conditions?" Therefore, it explains that it is precisely due to karma that the twelve \[limbs of\] conditioned arising are made. Regarding "not abandoning one another": this is because the preceding limb does not depart from the subsequent limb, and the subsequent limb does not depart from the preceding limb. The preceding approach manifested the sense of the sovereign condition within arising from one's own cause accomplishing the twelve conditions; this contemplation manifests the sense of the cause-condition within arising from one's own cause accomplishing the twelve conditions. Regarding "the three paths being uninterrupted": intending to manifest the uninterruptedness of the three paths, the twelve limbs are not separated from one another. Regarding "contemplating the past and future extremes": it explains that the uninterruptedness of the three paths in the preceding approach is because past ignorance generates the five present results, and the three present causes generate future aging-and-death. Regarding "the accumulation of the three sufferings": it manifests that through the causes of the three temporal points one obtains this body replete with the three sufferings. This contemplation is established by taking the result obtained from causes; it does not take the generating cause. Regarding "arising through conditions": conditions are that on which conventional truth relies; arising is the resultant phenomena that are produced. It refutes the one-sided power of close and remote causes and conditions, manifesting the meaning of full-power generating the result. Regarding "bound by the arising and ceasing of causes and conditions": it cites that on which conventional truth relies. "Arising" is the resultant phenomena that are produced. "Ceasing" means the power to generate results free from causes and conditions. "Bound" means mutually bound: that is, arising is directly bound to ceasing, and ceasing is directly bound to arising. Therefore the Venerable Master said: "Arising is an arising without sides; this arising is non-arising. Ceasing is a ceasing without sides; this ceasing is non-ceasing. These two are non-dual; this is complete arising and ceasing. When ceasing binds arising, although arising is not ceasing, it is also not separated from ceasing, just as when two people are bound together with a rope: although they are not separated, they are also not joined into one body. This is a partial metaphor, not a complete metaphor. Here, arising and ceasing mean that the phenomena currently functioning are manifest as arising, and their original non-arising is ceasing. Therefore, when ceasing binds arising, ceasing is that which binds and arising is that which is bound; binding ceasing with arising is also like this. This contemplation refutes the preceding meaning of generating results through full power, so as to manifest the meaning of generating resultant phenomena aided by powerless and non-arising conditions." It also says: Regarding "delusion of mind": this is worldly and world-transcending mental defilements. Delusion regarding worldly phenomena is called worldly mental defilement. Delusion regarding world-transcending phenomena is called world-transcending mental defilement. Increasing clinging to the grasped phenomena in this manner, being deluded about their principles and phenomena, is called the two grasps at self—of person and of phenomena. These two grasps at self were remedied in the preceding eighth contemplation; the mind capable of delusion is remedied within this contemplation. Regarding "the contemplation of conformity with the exhaustion of existence": Question: Why is it that within this approach of nature manifestation, the meaning of the preceding approach of pratītyasamutpāda—generating empty results from powerless and non-arising conditions—is what is remedied? Answer: In the approach of nature manifestation, emptiness and existence both manifest; hence it can remedy the clinging to one-sided emptiness of the preceding approach. Regarding "though the ten rounds are distinct, they identically accomplish non-self": in the One Vehicle, the substance of the ocean seal is taken as non-self. Regarding "as explained for the twelve causes, other phenomena produced by conditions may be understood by analogy": previously, dharmatā was directly manifested, yet faculties found it difficult to realize; therefore it was rephrased as true nature pointing to the substance of pratītyasamutpāda. Intending to lead them to practice, it provisionally indicates this through ten rounds of contemplation with reference to the twelve limbs of sentient beings; hence all other phenomena should also be contemplated like this. Such is the instruction; hence it says "they may be understood by analogy." > — English (machine translation) (machine translation) - [Previous: 2.8](https://indike.org/pramana/in.bauddha.taisho.1887b.2.8) - [Next: 2.10](https://indike.org/pramana/in.bauddha.taisho.1887b.2.10) - [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.2.9) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1887b.2.9](https://indike.org/pramana/in.bauddha.taisho.1887b.2.9) · Pramāṇa