緣生會寂門第一
Chapter 1: The Gate of Dependent Origination and Cessation
夫緣起萬有。有必顯於多門。無性一宗。宗蓋彰於眾德。分其力用。則卷舒之趣易明。覽其玄綱。則理事之門方曉。今就體用而言。略分十義。
All phenomena arise from conditions. Their existence must be revealed through many gateways. The principle of non-inherent nature, as one school, manifests through its manifold virtues. By distinguishing their functions and powers, the meaning of rolling up and unfolding becomes clear. By contemplating its profound framework, the gateways of principle and phenomena are revealed. Now, speaking in terms of essence and function, I will briefly set forth ten meanings.
一明緣起 二入法界 三達無生四觀無相 五了成壞 六示隱顯七發菩提 八開涅槃 九推去來十鑑動靜
One: Clarify Dependent Origination Two: Enter the Dharma Realm Three: Realize No-Birth Four: Contemplate No-Form Five: Understand Formation and Dissolution Six: Reveal the Hidden and the Manifest Seven: Awaken the Bodhi Mind Eight: Open the Gate of Nirvana Nine: Trace Coming and Going Ten: Discern Movement and Stillness
初明緣起者。如見塵時。此塵是自心現。由自心現。即與自心為緣。由緣現前。心法方起。故名塵為緣起法也。經云。諸法從緣起。無緣即不起。沈淪因緣。皆非外有。終無心外法。能與心為緣。縱分別於塵。亦非攀緣。然此一塵圓小之相。依法上起。假立似有。竟無實體。取不可得。捨不可得。以不可取捨。則知。塵體空無所有。今悟緣非緣。起無不妙。但緣起體寂。起恒不起。達體隨緣。不起恒起。如是見者。名實知見也。
二入法界者。即一小塵。緣起是法。法隨智顯。用有差別。是界此法。以無性故則無分齊。融無二相。同於真際。與虛空界等遍通一切。隨處顯現無不明了。然此一塵。與一切法各不相知。亦不相見。何以故。由各各全是圓滿法界。普攝一切更無別法界。是故不復更相知相見。縱說知見。莫非法界知見。終無別法界可知見也。經云。即法界無法界。法界不知法界。若性相不存。則為理法界。不礙事相宛然。是事法界。合理事無礙。二而無二。無二即二。是為法界也。
The Twofold Entry into the Dharma Realm means that even a single speck of dust arises through dependent origination as a dharma. The dharma manifests according to wisdom, and its functions vary. This realm—this dharma—has no inherent nature and therefore no boundaries. It merges without duality, identical to ultimate reality, equal to the expanse of space, pervading everywhere, clearly appearing in all places without exception.
Yet this one speck of dust and all dharmas neither know nor perceive each other. Why? Because each is entirely the complete Dharma Realm, universally encompassing everything, with no separate Dharma Realm apart. Therefore, they do not know or perceive one another. Even if we speak of knowing or perceiving, it is none other than the Dharma Realm knowing and perceiving itself—ultimately, there is no separate Dharma Realm to be known or perceived.
As the scripture says: "The Dharma Realm is without a Dharma Realm; the Dharma Realm does not know the Dharma Realm." When nature and characteristics are not clung to, this is the Principle Dharma Realm. Without obstructing the vivid appearance of phenomena, this is the Phenomenal Dharma Realm. Unifying principle and phenomena without obstruction, two yet not two, not two yet two—this is the Dharma Realm.
三達無生者。謂塵是心緣。心為塵因。因緣和合。幻相方生。由從緣生。必無自性。何以故。今塵不自緣。必待於心。心不自心。亦待於緣。由相待故。則無定屬緣生。以無定屬緣生。則名無生。非去緣生說無生也。論云。因不自生。緣生故。生緣不自生。因生故。生今由緣生。方得名生。了生無性。乃是無生。然生與無生。互成互奪。奪則無生。成則緣生。由即成即奪。是故生時無生。如是了者。名達無生也。
The threefold realization of non-arising means: objects are conditions for the mind, and the mind is the cause for objects. When causes and conditions come together, illusory appearances arise. Since they arise from conditions, they inherently lack self-nature. Why? Objects cannot condition themselves—they must rely on the mind. The mind cannot arise by itself—it also depends on conditions. Because they depend on each other, there is no fixed essence in conditioned arising. Since there is no fixed essence in conditioned arising, it is called non-arising. This does not mean rejecting conditioned arising to speak of non-arising. As the treatise says: causes do not arise by themselves—they arise due to conditions; conditions do not arise by themselves—they arise due to causes. Now, because there is conditioned arising, we can speak of "arising." Yet by understanding that arising has no inherent nature, we realize it is actually non-arising. Thus, arising and non-arising mutually complete and negate each other. In negation, there is non-arising; in completion, there is conditioned arising. Because they are simultaneously complete and negated, even when arising occurs, it is non-arising. One who understands this is said to have realized non-arising.
四觀無相者。如一小塵圓小之相。是自心變起假立無實。今取不得。則知。塵相虛無。從心所生。了無自性。名為無相。經云。諸法本性空。無有毫末相。然相雖取不得。詮無之義非絕。以相無體性法即立。以法為無相之佐由不失法相故。相即非相。非相即相。相與無相。實無差別也。此無相義。如繩上蛇。全言無蛇。當知。繩是無蛇之依。今法是無相之法。全以法為無相之相也。
The fourth contemplation is on formlessness. Take, for example, the round, minute form of a tiny speck of dust. This is a false appearance conjured by one's own mind—it has no true reality. Since it cannot be grasped, we understand that the form of dust is empty and illusory, arising from the mind, and utterly devoid of inherent nature. This is called formlessness.
The scripture says: "The nature of all phenomena is empty, without even a hair's breadth of form." Yet, although form cannot be grasped, the meaning of its absence is not absolute. Precisely because form lacks inherent substance, the dharma is established. Using the dharma as the support for formlessness, the dharma's characteristics are not lost. Thus, form is not form, and not-form is form. Form and formlessness are, in reality, without distinction.
This meaning of formlessness is like a snake seen on a rope. When we say there is no snake, we must understand that the rope is the basis for the absence of the snake. Here, the dharma is the dharma of formlessness—entirely using the dharma as the form of formlessness.
五了成壞者。如塵從緣起立是成。即體不作於塵是壞。今由了緣非緣。乃名緣成。了壞非壞。乃名緣壞。以壞不妨始成於法。是故壞時正是成時。以成無所有。是故成時。正是壞時。皆同時成立。無先無後。若無壞即成。是自性有。若無成即壞。是斷滅空。成壞一際。相由顯現也。
The five aspects of formation and dissolution are like dust particles arising from conditions—this is formation. Yet the very essence does not create the dust—this is dissolution. Now, by realizing that conditions are not truly conditions, we call it "conditioned formation." By realizing that dissolution is not truly dissolution, we call it "conditioned dissolution."
Because dissolution does not hinder the initial arising of phenomena, the moment of dissolution is precisely the moment of formation. And because formation has no inherent existence, the moment of formation is precisely the moment of dissolution. Both arise simultaneously, without before or after.
If there were no dissolution, formation would be an inherently existing thing. If there were no formation, dissolution would be mere nihilistic emptiness. Formation and dissolution are one reality, mutually revealing each other.
六示隱顯者。若觀塵相不可得時。即相盡而空現。由見相時不即於理。是故事顯而理隱。又此塵與諸法。互相資相攝。存亡不同。若塵能攝彼。即彼隱而此顯。若彼能攝塵。即塵隱而彼顯。隱顯一際。今但顯時。已成隱也。何以故。由顯時全隱而成顯。隱時全顯而成隱。相由成立。是故隱時。正顯顯時正隱也。
Sixth, the principle of concealment and manifestation.
When observing the characteristics of phenomena and finding them unobtainable, the characteristics are exhausted, and emptiness appears. Because when characteristics are seen, they do not immediately align with the principle, phenomena manifest while the principle remains concealed.
Moreover, these phenomena and all dharmas mutually support and contain one another, yet their existence and disappearance differ. If phenomena can contain others, then those others are concealed while these phenomena manifest. If others can contain phenomena, then phenomena are concealed while those others manifest. Concealment and manifestation are one reality.
Now, when there is manifestation, concealment is already present. Why? Because when manifesting, it is entirely due to concealment that manifestation arises. When concealing, it is entirely due to manifestation that concealment arises. They depend on each other to exist. Therefore, when concealing, it is precisely manifesting; when manifesting, it is precisely concealing.
七發菩提者。謂此塵即寂滅涅槃無性乃是佛菩提。智所現故。今由了達一切眾生及塵毛等無性之理。以成佛菩提智故。所以於佛菩提身中。見一切眾生成正覺轉法輪也。又眾生及塵毛等。全以佛菩提之理成眾生故。所以於眾生菩提身中。見佛發菩提心修菩薩行。當知。佛菩提更無異見。今佛教化塵內眾生。眾生復受塵內佛教化。是故佛即眾生之佛。眾生即佛之眾生。縱有開合。終無差別。如是見者。名發菩提心。起同體大悲。教化眾生也。
The seventh aspect of awakening the bodhi mind is this: The very dust itself is the tranquil extinction of nirvana, without inherent nature—this is precisely the Buddha’s enlightenment, for it is manifested by wisdom. Now, by fully realizing the principle that all sentient beings, as well as every speck of dust and hair, are without inherent nature, one accomplishes the wisdom of Buddha’s enlightenment. Therefore, within the body of Buddha’s enlightenment, one sees all sentient beings attaining perfect awakening and turning the wheel of Dharma.
Moreover, sentient beings and every speck of dust and hair are entirely formed by the principle of Buddha’s enlightenment. Therefore, within the body of sentient beings’ enlightenment, one sees the Buddha giving rise to the bodhi mind and cultivating the bodhisattva path.
It should be understood: There is no other view of Buddha’s enlightenment. Now, the Buddha teaches and transforms sentient beings within the dust, and sentient beings receive the Buddha’s teaching within the dust. Thus, the Buddha is the Buddha of sentient beings, and sentient beings are the sentient beings of the Buddha. Even if there is opening or closing, ultimately there is no difference.
To see in this way is called “awakening the bodhi mind,” giving rise to great compassion of shared essence, and teaching and transforming sentient beings.
八開涅槃者。謂不了塵顯迷顯為生。復見塵隱迷隱為滅。即依流動生滅之相。緣於塵上。迷心變起。謂是真實。今求生滅之相。竟無起處。亦無可得。動念自亡。妄想皆滅。隨其滅處。名大涅槃。故經云。流轉是生死。不動名涅槃。
The eight gates of Nirvana are as follows:
When one fails to recognize the manifest aspect of phenomena, confusion arises regarding manifestation, which is taken as birth. Then, when one sees the hidden aspect of phenomena, confusion arises regarding concealment, which is taken as death. Thus, relying on the ever-changing appearances of birth and death, the deluded mind projects them onto phenomena, mistaking them as real.
Now, if one seeks the true nature of these appearances of birth and death, they find no point of origin and nothing to grasp. As soon as the mind ceases to stir, all deluded thoughts vanish. Where this cessation occurs is called the great Nirvana.
Thus, the sutra says: "Flowing and changing is birth and death; Remaining unmoving is Nirvana."
九推去來者。謂塵隨風東去時。求去相不可得。隨風西來時。求來相亦不可得。皆唯塵法。竟無來去之相。以無實故。來時無所從來。去時亦無所去。經云。法無去來。常不住故。良以了塵去來無體。所以去來即無去來。無去來而恒來去。一際成立。無有彼此之差別。是故經云。菩薩不來相而來。不去相而去。所以不移塵處。而詣十方。恒不離十方。而入塵處。恒不來去。而來去之量。等於法界也。
When we investigate the concepts of "coming" and "going," consider this: when dust particles are carried eastward by the wind, no actual "going" can be found. When they are carried westward by the wind, no actual "coming" can be found either. There are only the dust phenomena themselves, with no real nature of coming or going. Since they are not truly existent, when they come, they do not come from anywhere; when they go, they do not go anywhere. The sutra says: "The Dharma neither comes nor goes, because it constantly abides nowhere."
Because we truly understand that the coming and going of dust have no substantial essence, then "coming and going" is itself "not coming and going." And "not coming and going" yet always comes and goes. They are established as one reality, with no distinction between here and there. Therefore, the sutra says: "A bodhisattva does not come by the form of coming, and does not go by the form of going."
Thus, without leaving the place of dust, they reach the ten directions. Without ever leaving the ten directions, they enter the place of dust. They constantly neither come nor go, yet the scope of their coming and going is equal to the entire Dharma realm.
十鑒動靜者。謂塵隨風飄颻。是動寂然不起是靜。今靜時由動不滅。即全以動成靜也。今動時由靜不滅。即全以靜成動也。由全體相成。是故動時正靜。靜時正動。亦如風本不動能動諸物。若先有動。則失自體。不復更動思之。
Ten Contemplations: Movement and Stillness. Dust particles drift with the wind—that is movement. When they are completely still and unmoving—that is stillness.
Now, when stillness occurs, movement is not extinguished; rather, it is wholly formed by stillness. When movement occurs, stillness is not extinguished; rather, it is wholly formed by movement. Because the whole substance mutually supports each other, therefore, at the moment of movement, it is truly still; at the moment of stillness, it is truly moving.
This is like the wind: originally it is still, yet it can move all things. If the wind were inherently moving first, it would lose its own essence and could no longer move again. Think about this.
然上諸義緣生既立。理不合孤窮萬有以為同括。無盡而成總。若尋其奧。雖處狹而常寬。欲究其淵。縱居深而逾淺。緣起之義其大矣哉。
Once these principles of dependent origination are established, reality cannot be seen as isolated. It encompasses the entire web of existence, gathering the infinite into a single whole. If you seek its depths, though it appears narrow, it is ever vast. If you try to fathom its source, even when deep, it becomes even deeper. The meaning of dependent origination is indeed profound beyond measure.