釋摩訶衍論 4.76

4.76

論曰：現鏡識體六塵境界，如其次第，為彼三種相應染法能作因緣，是故說言麁重生滅之因緣門。現識體中又有緣義，應審思惟。復次更有二重因緣。云何為二？一者本遍因緣、二者末遍因緣。言本遍者，舉根本無明及本覺心，望於六麁相，有因緣義故。言末遍者，舉業轉相望於三相應，有因緣義故。復次更有二重因緣。云何為二？一者上下因緣、二者下上因緣。言上下者，無明為始、果報為終，下下與力不越其數，作因緣故。言下上者，果報為始、無明為終，上上與力不越其數，作因緣故。復次一切有為生滅之法剎那不住，無因無緣故。復次因緣之法空而無主，其實自性不可得故。復次不可得法，不可得亦不可得故。如其次第應審思擇。

The commentary says: The substance of the manifesting-mirror consciousness and the six objective sense fields, respectively, can serve as the causes and conditions for those three kinds of corresponding defiled dharmas; therefore, it is spoken of as the approach of the causes and conditions of coarse arising and ceasing. Within the substance of the manifesting consciousness there is also the meaning of condition, which should be carefully contemplated. Furthermore, there are two more tiers of causes and conditions. What are the two? The first is the root-pervading causes and conditions; the second is the branch-pervading causes and conditions. As for "root-pervading," it refers to the fact that fundamental avidyā and the mind of original awakening have the meaning of causes and conditions with respect to the six coarse characteristics. As for "branch-pervading," it refers to the fact that the karma and evolving characteristics have the meaning of causes and conditions with respect to the three corresponding [defilements]. Furthermore, there are two more tiers of causes and conditions. What are the two? The first is top-down causes and conditions; the second is bottom-up causes and conditions. As for "top-down," it takes avidyā as the beginning and karmic retribution as the end, with each lower one being empowered without exceeding that count, acting as causes and conditions. As for "bottom-up," it takes karmic retribution as the beginning and avidyā as the end, with each higher one being empowered without exceeding that count, acting as causes and conditions. Furthermore, all conditioned dharmas of arising and ceasing do not abide for a single kṣaṇa, because they lack causes and conditions. Furthermore, the dharmas of causes and conditions are empty and without a master, because their true intrinsic nature cannot be apprehended. Furthermore, as for unapprehendable dharmas, that unapprehendability is also unapprehendable. One should carefully contemplate and discern these in their proper order.