大方廣佛華嚴經隨疏演義鈔 14.3

14.3

疏「雖多不同」下，第三結歸二因。即收上十一宗計，乃至九十五種，皆不出二因：無而忽有，是曰無因；所計處謬，是曰邪因。如乳生酪，乳曰正因；令乳生席，即曰邪因。從無明行而生此身，是曰正因；從冥性等生，皆曰邪因。一切諸法緣會而生、緣離則滅，未有一法不從因生，情非情境並從因生，而言無因，乃成大過。謂不應生物則合常生，石女則應生兒、龜毛亦應生物、不修萬行應得涅槃，則世出世法一時俱壞，故無因過，過莫大焉。配屬可見。離佛法外，非唯九十五種，設千般異說，皆不出於邪因、無因，故說一正因緣，無計不破。

Below the commentary's words, "Although there are many differences": third, concluding by reducing them to two causes. That is, gathering the above assertions of the eleven schools, up to the ninety-five kinds [of heterodoxies], none go beyond two causes: that which suddenly exists from non-existence is called "no-cause"; that which errs in what it posits is called "erroneous cause." Just as milk produces curds, milk is called the right cause; to have milk produce a straw mat is called an erroneous cause. Producing this body from ignorance and karmic formations is called the right cause; producing it from the primordial nature and the like is in all cases called an erroneous cause. All dharmas are born when conditions convene, and cease when conditions disperse; there has never been a single dharma that is not born from a cause. Both sentient and insentient environments are born from causes; to say there is no cause is indeed to commit a grave fault. That is, things that should not produce objects would constantly produce them: a barren woman should give birth to a child, tortoise hair should also produce things, and without cultivating the myriad practices one should attain nirvāṇa. Then mundane and supramundane dharmas would all be ruined at once; hence among the faults of causelessness, no fault is greater. The correspondences can be clearly seen. Outside the Buddha-Dharma, not only the ninety-five kinds, but even if there were a thousand different theories, none would fall outside of erroneous cause and no-cause. Therefore, when the single true dependent origination is expounded, there is no heterodox assertion that is not refuted.