[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) › [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016) › 72.41 # 宗鏡錄 72.41 宗鏡錄 72.41 - **Language:** Classical Chinese ### [72.41](https://indike.org/pramana/in.bauddha.taisho.2016.72.41) 答。果中唯空有二義。謂從他生無體。故是空義。酬因故。是有義。若約互為因果說。即為他因時。具斯六義。與他作果時。即唯有二義。是故六義唯在因中。待緣者。待因事之外增上等三緣也。若緣起祕密義。皆具此六義。六義。約體用各有四句。一約體。有無四句。一是有。謂決定義故。二是無。謂剎那滅義故。三亦有亦無。謂合彼引自果及俱有。無二是也。四非有非無。謂合彼恒隨轉及待眾緣。無二是也。二就用四句。一由合彼恒隨及待眾緣無二故。是不自生。二由合彼剎那滅及決定義無二故。是不他生。三由合彼俱有及引自果無二故。不共生也。四由具三句合其六義因義方成故。非無因生也。中觀八不。據遮詮。六義。約表詮。八不約反。情理自現。六義據現。理情自亡。有斯左右耳。六義開合者。或約體唯一。以因無二體故。或約義分二。謂空有。以無自性故。緣起現前故。或約用分三。一有力。不待緣。二有力。待緣。三無力。待緣。初即全有力。後即全無力。中即亦有力亦無力。第四句。無力。不待緣。非因。故不論。六義據緣起自體。六相據緣起義門。六義。由空有義。故有相即門。由有力無力義。故相入門。由有待緣不待緣義。故有同體異體門。由諸義門。故得有毛容剎海等事也。若論相入相持。皆因有力無力。即此二義。不得同時。若俱有力。無無力者。即成多果過。一一各生故。若俱無力。無有力者。即成無果過。俱不生故。論云。因不生緣生故。緣不生因生故。以一有力能持多。以多無力即入一中。以多有力能持一。以一無力即入多中。是以一塵有力。能含剎海。剎海無力。潛入一中。 > Answer: Within the fruit, there are only the two meanings of empty and existent. That is, being produced from another, it lacks substance, which is the meaning of 'empty.' Repaying the cause, this is the meaning of 'existent.' If spoken in terms of mutual cause and fruit: when it serves as the cause for another, it possesses these six meanings; when it acts as the fruit to another, it has only these two meanings. Therefore, the six meanings are only in the cause. 'Waiting on conditions' means waiting on the three conditions, such as the sovereign condition, outside the causal affair. As for the secret meaning of dependent origination, it fully possesses these six meanings. The six meanings, in terms of substance and function, each have four propositions. First, in terms of substance, the four propositions of existence and non-existence: 1. It is existent, which is the meaning of determinate. 2. It is non-existent, which is the meaning of momentary cessation. 3. It is both existent and non-existent, which combines leading to its own fruit and simultaneous existence, being non-dual. 4. It is neither existent nor non-existent, which combines constantly following and turning and waiting on multiple conditions, being non-dual. Second, regarding function, the four propositions: 1. Because of combining constantly following and waiting on multiple conditions without duality, it is not produced from itself. 2. Because of combining momentary cessation and the determinate meaning without duality, it is not produced from another. 3. Because of combining simultaneous existence and leading to its own fruit without duality, it is not produced from both. 4. Because possessing the three propositions combines the six meanings so that the meaning of cause is only then established, it is not produced causelessly. The eight negations of Madhyamaka are based on negative expression, while the six meanings are in terms of affirmative expression. The eight negations relate to negation, so truth naturally appears from sentiment; the six meanings are based on manifestation, so sentiment naturally perishes from truth. There is this reciprocal relation. As for the unfolding and combining of the six meanings: either in terms of substance it is only one, because a cause has no dual substance; or in terms of meaning it is divided into two, namely empty and existent, because of lacking self-nature and dependent origination manifesting before one; or in terms of function it is divided into three: 1. Potent, not waiting on conditions; 2. Potent, waiting on conditions; 3. Impotent, waiting on conditions. The first is entirely potent, the last is entirely impotent, and the middle is both potent and impotent. The fourth proposition, 'impotent, not waiting on conditions,' is not a cause, so it is not discussed. The six meanings are based on the self-substance of dependent origination; the six characteristics are based on the meaning-aspects of dependent origination. Because of the meanings of empty and existent in the six meanings, there is the gate of mutual identity. Because of the meanings of potent and impotent, there is the gate of mutual entry. Because of the meanings of waiting on conditions and not waiting on conditions, there is the gate of same-substance and different-substance. Through these various meaning-aspects, there can be such phenomena as a hair-tip accommodating oceans of lands. If we speak of mutual entry and mutual support, they are all due to potency and impotency. These two meanings cannot occur at the same time: if both were potent without any being impotent, that would commit the fault of multiple fruits, because each would produce separately; if both were impotent without any being potent, that would commit the fault of having no fruit, because neither would produce. A treatise says: 'Because the cause does not produce, conditions produce; because conditions do not produce, the cause produces.' Because the one is potent, it can support the many; because the many are impotent, they enter into the one. Because the many are potent, they can support the one; because the one is impotent, it enters into the many. Therefore, one dust mote is potent and can contain oceans of lands; oceans of lands are impotent and secretly enter into the one. > — English (machine translation) (machine translation) - [Previous: 72.40](https://indike.org/pramana/in.bauddha.taisho.2016.72.40) - [Next: 72.42](https://indike.org/pramana/in.bauddha.taisho.2016.72.42) - [Up: 72](https://indike.org/pramana/in.bauddha.taisho.2016.72) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.72.41) — English, machine translation ## Linked texts (1) - [華嚴一乘教義分齊章](https://indike.org/pramana/in.bauddha.taisho.1866.4.29) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.72.41](https://indike.org/pramana/in.bauddha.taisho.2016.72.41) · Pramāṇa