法界圖記叢髓錄 2.9

2.9

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."