仁王護國般若波羅蜜多經疏 2.520

2.520

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.