[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) › [仁王護國般若波羅蜜多經疏](https://indike.org/pramana/in.bauddha.taisho.1709) › 2.520 # 仁王護國般若波羅蜜多經疏 2.520 仁王護國般若波羅蜜多經疏 2.520 - **Language:** Classical Chinese ### [2.520](https://indike.org/pramana/in.bauddha.taisho.1709.2.520) 解曰：諸法因成者，標諸有為必藉因生。此言成者，是生成也。前為增上，此為因緣，是二別也。一切有情者，表此有因，遮餘非情無因緣故。外草木等雖從種起，是增上緣，非因緣故。俱時因果者，於本識中有漏三性、無漏萬行一切種子悉皆具故。如現身中，同一剎那，從種生現、現能熏種，三法同時有二因果，故《唯識》云「如炷生焰，焰生燋炷。三法展轉，更互同時。如二束蘆，俱時依住，故二因果必俱時也。」異時因果者，如識中種前後相望，或種現在、果未來世，不俱起故，名異時也。三世善惡者，業種識種必唯現在，作業感果有三世也。如空中雲者，示對治也。如於晴空不見雲狀，遇緣彌滿雷雨霈作。種於識中亦無形，遇緣界地苦樂顯然。又蘊等種有無如雲，蘊從種生，如雲故假。然上七種觀蘊體用，觀體用名生滅藉待，現及因故，對治實常。領納名字，斷常自然空無因，例有斯七矣。從此第二結示正觀。於中分三：且初第一明菩薩行。 > The commentary explains: 'Phenomena are formed by causes' marks the fact that all conditioned things must rely on causes to arise. Here, 'formed' means produced and formed. The preceding refers to the sovereign condition, while this refers to the direct causal condition; these are two distinct things. 'All sentient beings' indicates that this has a cause, excluding other, non-sentient things as lacking direct causal conditions. Although external grasses and trees arise from seeds, this is a sovereign condition and not a direct causal condition. 'Simultaneous cause and effect': within the root consciousness, all seeds—defiled of the three natures, and undefiled of the myriad practices—are fully present. For example, in the present body, at the very same moment, the actual manifestation arises from the seed, and the actual manifestation can perfume the seed; the three dharmas are simultaneous and contain two causes and effects. Thus Vijñaptimātratā says: 'Just as a wick gives rise to a flame, and the flame produces a charred wick; the three dharmas alternate reciprocally at the very same time. Just as two bundles of reeds lean on each other simultaneously, the two causes and effects must be simultaneous.' 'Different-time cause and effect': like seeds within consciousness viewed sequentially, or when the seed is present and the fruit is in a future lifetime; because they do not arise together, it is called 'different times'. 'The good and evil of the three periods of time': karmic seeds and consciousness seeds must exist only in the present, while creating karma and incurring its fruit spans the three periods of time. 'Like clouds in the sky' shows the antidote. Just as in a clear sky no appearance of clouds is seen, but when meeting conditions they fill the expanse and thunder and torrential rain arise; seeds within consciousness likewise have no form, but when meeting conditions of realms and planes, suffering and joy become apparent. Furthermore, the existence and nonexistence of the seeds of the aggregates and so forth are like clouds; the aggregates are produced from seeds, and being like clouds, they are designated. Thus, the above seven types contemplate the substance and function of the aggregates: contemplating the names of substance and function, arising and ceasing, reliance and relativity, manifestation, and causes, they serve as antidotes to \[clinging to\] reality and permanence. Clinging to names, annihilation and permanence, spontaneity, and causeless emptiness—by analogy there are these seven. Hereafter, the second part concludes by showing correct contemplation. In this there are three parts: first, explaining the bodhisattva's practice. > — English (machine translation) (machine translation) - [Previous: 2.519](https://indike.org/pramana/in.bauddha.taisho.1709.2.519) - [Next: 2.521](https://indike.org/pramana/in.bauddha.taisho.1709.2.521) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1709.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1709~en-mt.2.520) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1709.2.520](https://indike.org/pramana/in.bauddha.taisho.1709.2.520) · Pramāṇa