摩訶止觀 5.195

5.195

《大經》云「十因緣法為生作因，亦可得說」者，今解：此即無生門遍立之義；亦如《佛藏》遍吹即成也。「十因緣」者，從無明支乃至有支，立諸法也。「立」有三義：一、立眾生，二、立機緣，三、立聲教。「立眾生」者，過去二因，現在五果，更互因緣而立五陰，假名眾生也。「立根機」者，過去或修行析行、體行、漸行、頓行，以行為業，無明潤之，致今五果。於此陰果更起本習，或起析愛取有，或起體愛取有，或起漸愛取有，或起頓愛取有。取有起故，得為機緣也。「立聲教」者，析愛取有起故，感三藏教，是為生生不可說；十因緣法為生生作因，亦可得說，說生生也。體愛取有，感於通教，是為生不生不可說；十因緣法為生不生作因，亦可得說，說生不生也。漸愛取有，感於別教，是為不生生不可說；十因緣法為不生生作因，亦可得說，說不生生也。頓愛取有，感於圓教，是為不生不生不可說；十因緣法為不生不生作因，亦可得說，說不生不生也。

As for the Great Scripture saying, 'The dharma of the ten conditionings acts as a cause for production, so it may also be spoken of,' this is now explained: this is precisely the meaning of the gate of nonproduction establishing everything everywhere; it is also like the Scripture of the Buddha Treasury where blowing everywhere accomplishes everything. 'Ten conditionings' means from the link of avidyā up to the link of existence, establishing all dharmas. 'Establishing' has three meanings: first, establishing sentient beings; second, establishing faculties and conditions; third, establishing verbal teachings. 'Establishing sentient beings': the two past causes and the five present results act mutually as cause and condition to establish the five aggregates, which are provisionally designated sentient beings. 'Establishing faculties': in the past one practiced analytical practice, embodied practice, gradual practice, or sudden practice; taking practice as karma, moistened by avidyā, it brings about the five present results. In relation to these aggregate-results, one further gives rise to innate habits, either giving rise to analytical craving, grasping, and existence; or giving rise to embodied craving, grasping, and existence; or giving rise to gradual craving, grasping, and existence; or giving rise to sudden craving, grasping, and existence. Because grasping and existence arise, they serve as faculties and conditions. 'Establishing verbal teachings': because analytical craving, grasping, and existence arise, they evoke the Tripiṭaka teaching; this is production-production being ineffable, yet the dharma of the ten conditionings acts as a cause for production-production, so it may also be spoken of, speaking of production-production. Embodied craving, grasping, and existence evoke the shared teaching; this is production-nonproduction being ineffable, yet the dharma of the ten conditionings acts as a cause for production-nonproduction, so it may also be spoken of, speaking of production-nonproduction. Gradual craving, grasping, and existence evoke the distinctive teaching; this is nonproduction-production being ineffable, yet the dharma of the ten conditionings acts as a cause for nonproduction-production, so it may also be spoken of, speaking of nonproduction-production. Sudden craving, grasping, and existence evoke the perfect teaching; this is nonproduction-nonproduction being ineffable, yet the dharma of the ten conditionings acts as a cause for nonproduction-nonproduction, so it may also be spoken of, speaking of nonproduction-nonproduction.