釋摩訶衍論 4.76

4.76

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.