大方廣佛華嚴經隨疏演義鈔 66.33

66.33

疏「為緣既多義不同」下，第四會通經意。於中有二：先明經中但有增上，總言為生起因故。若《雜集》，六因即能作因，名成起相，非謂隣近緣。如無明望行，由此無間，生當有故。二「又約因言已含餘三」者，即總明具四。如《雜集》說兼約位故，但言生起因，不定增上故。若《瑜伽》意，生起即是增上緣耳。故論問云「若諸支相望無因緣者，何故說言依因果體性建立緣起耶？答：依增上緣所攝引發因、牽引因、生起因故，說名為因。」故大乘法師釋云：即以此文證生起因唯說增上緣。然生起因若別說者，即十因之一。言十因者，《瑜伽》三十八〈菩提分品〉云「一隨說因、二觀待因、三牽引因、四攝受因、五生起因、六引發因、七定別因、八同事因、九相違因、十不相違因。謂一切法名為先故想，想為先故說，是名彼諸法隨說因。觀待此故、此為因故，於彼彼事若求若取，此名彼觀待因。如觀待手故，手為因故，有執持業。觀待足故，足為因故，有往來業。觀待節故，節為因，有屈申業。觀待飢渴故，飢渴為因故，於諸飲食若求若取。隨如是等無量道理，應當了知觀待因相。一切種子望後自果，名牽引因。餘種子外所餘諸緣，名攝受因。即諸種子望初自果名生起因。即初種子所生起果，望後種子所牽引果，名引發因。種種異類各別因緣，名定別因。若觀待因、若牽引因、若攝受因、若生起因、若引發因、若定別因，如是諸因總攝為一，名同事因。於所生法能障礙因，名相違因。此障礙因若闕若離，名不相違因。」餘如彼釋。下復次云「此一切因，二因所攝：一能生因、二方便因。當知此中牽引種子生起種子名能生因，所餘諸因名方便因。」釋曰：意明三五是能生因。次即云「因復有四：一因緣、二等無間緣、三所緣緣、四增上緣。當知此中若能生因名為因緣，若方便因是增上緣、等無間緣及所緣緣。唯望一切心心所法前生開導所攝受故、所緣境界所攝受故，方生方轉。是故當知，等無間緣及所緣緣攝受因攝。」餘如彼論廣明。釋曰：彼論中十因別義，今云為生起因，即十因中第五因也，即增上緣。今疏依通，更以別理。前能生後，或親因生、或是增上、或等無間、或為所緣，通云生起。如分位緣生，位位五蘊，故容具四緣，如上《集論》說耳。十因之義，《唯識》廣明；四緣之義，廣如二論。今但略知名目大意，以消經耳。

On the commentary’s “Since there are multiple conditions, their meanings are not the same…” below: fourth, harmonizing and comprehending the sūtra’s intention. In this there are two parts: first, explaining that the sūtra only has the sovereign condition (adhipati-pratyaya), speaking collectively of it as the cause of origination. According to the Samuccaya, the six causes are simply the efficient cause (kāraṇa-hetu), termed the characteristic of accomplishing origination, not meaning an immediately adjacent condition; for example, avidyā in regard to saṃskāra, because through its lack of interval, future existence arises. Second, “Moreover, by speaking of cause, it already encompasses the other three”: this collectively clarifies that it possesses all four. As the Samuccaya states, because it also refers to stages, it merely says “cause of origination,” and is not definitely only the sovereign condition. According to the intention of the Yogācārabhūmi, origination is simply the sovereign condition. Therefore the treatise asks: “If the branches in relation to one another lack cause-as-condition (hetu-pratyaya), why is it said that conditioned origination is established on the basis of the essence of cause and effect? Answer: Because it encompasses the initiating cause (abhinirvṛtti-hetu), the drawing cause (ākarṣaṇa-hetu), and the origination cause (utpatti-hetu) subsumed under the sovereign condition, it is called a cause.” Hence Master Dacheng explained: it is precisely by this passage that one proves the origination cause only refers to the sovereign condition. However, if the origination cause is explained separately, it is one of the ten causes. Regarding the ten causes, the Yogācārabhūmi, fascicle 38, “Chapter on the Factors of Bodhi,” states: “1. cause of conventional designation (anuvyavahāra-hetu), 2. cause of dependence (apekṣā-hetu), 3. drawing cause (ākṣepa-hetu), 4. holding cause (parigraha-hetu), 5. origination cause (utpatti-hetu), 6. initiating cause (abhinirvṛtti-hetu), 7. cause of differentiation (pratiniyama-hetu), 8. co-working cause (sahakāri-hetu), 9. contradictory cause (virodha-hetu), 10. non-contradictory cause (avirodha-hetu). With names preceding all phenomena, there are conceptualizations; with conceptualizations preceding, there is expression—this is called the cause of conventional designation for those phenomena. Dependent on this, and with this as cause, if one seeks or grasps at this or that affair, this is called the cause of dependence for that. Just as depending on hands, with hands as cause, there is the activity of grasping; depending on feet, with feet as cause, there is the activity of coming and going; depending on joints, with joints as cause, there is the activity of bending and stretching; depending on hunger and thirst, with hunger and thirst as cause, if one seeks or grasps food and drink—following immeasurable principles such as these, one should understand the characteristics of the cause of dependence. All seeds in regard to their own subsequent fruit are called the drawing cause. All conditions remaining outside the other seeds are called the holding cause. Those very seeds in regard to their own initial fruit are called the origination cause. The fruit originated from the initial seed, in regard to the fruit drawn out by the subsequent seed, is called the initiating cause. The distinct causes and conditions of various different kinds are called the cause of differentiation. Whether it is the cause of dependence, the drawing cause, the holding cause, the origination cause, the initiating cause, or the cause of differentiation—all such causes combined as one are called the co-working cause. The cause capable of obstructing what is to be produced is called the contradictory cause. When this obstructing cause is absent or removed, it is called the non-contradictory cause.” The rest is as explained there. Below, it further says: “All these causes are subsumed under two causes: 1. the generative cause (janaka-hetu), 2. the instrumental cause (upāya-hetu). You should know that in this, the drawing seed and the origination seed are called the generative cause; the remaining causes are called the instrumental cause.” Exposition: this intends to clarify that the third and fifth are the generative cause. Next, it says: “Causes further have four [conditions]: 1. cause-as-condition, 2. immediate condition, 3. object-condition, 4. sovereign condition. You should know that in this, the generative cause is called cause-as-condition; the instrumental cause consists of the sovereign condition, the immediate condition, and the object-condition. Only in regard to all minds and mental factors being held by a preceding arising and leading-on, and held by the cognitive object, do they arise and operate. Therefore you should know that the immediate condition and object-condition are subsumed under the holding cause.” The rest is expounded in detail in that treatise. Exposition: regarding the distinct meanings of the ten causes in that treatise, what is now called the “cause of origination” is the fifth cause among the ten causes, which is the sovereign condition. Now the commentary relies on the general sense and further uses a distinct principle. The preceding can produce the subsequent, whether producing it as a direct cause, or as a sovereign condition, or as an immediate condition, or as an object-condition; generally this is called “origination.” Like conditioned arising in stages, each stage has the five aggregates, so it is capable of possessing all four conditions, just as the Samuccaya explains above. The meaning of the ten causes is expounded in detail in the Vijñaptimātratāsiddhi; the meaning of the four conditions is as expounded in detail in both treatises. Here we only briefly know the names and general purport to interpret the sūtra.