維摩經略疏垂裕記 5.119

5.119

二、法非因緣。「六因四緣」者，《俱舍》云「能作及俱有，同類與相應，遍行并異熟，許因唯六種。」《大論》云「六因者，謂所作因、共因、自種因、遍因、相應因、報因。四緣者，因緣、次第緣、緣緣、增上緣。」新譯次第緣名等無間緣，緣緣名所緣緣，餘二名同。所作因者，不礙於他。相應因者，心心數法同因同緣，以心心法共相應故，名相應因。心心數法以心相應為因，名相應因，如親友知識和合成事。共因者，一切有為法各共生因。以共生故，更相佐助，相兄弟同生互相成濟。自種因者，過去善法與現在善法為因，現在善法與未來善法為因，惡、無記法亦復如是，一切各各有自種因。遍因者，若集諦下十一遍使名為遍因。報因者，行善惡因得善惡報。四緣者，如上五因名為因緣。心心數法次第無間相續而起，名次第緣。心心數法託緣生故，名為緣緣。諸法生時不生障礙，名增上緣。荊溪云：大體秖是法性不從因緣生耳。以在因法必屬緣故，因緣必是有為法故。「及十二」等者，四緣六因及以十二並是生死，生死即三道，三道即三德，三德是法性，三德之外無復三道。言「亦非」等者，以十二緣名同事同，十二秖是四六而已，故知但是離合說耳。且如無明即是行家之能通也，即同類因。行必四相，即俱有也。行中五部，亦同類也。無明行中，心心所法共行共感所作必同，行有必招識等異熟，此行必有遍行五部之惑。若四緣中，論云「增上即能作，因緣五因性」，比六因說可知。然疏文中，因緣中所作及增上，云與相待同者，如增上中有力無力並是能成，望彼所成能所別故，故名相待，況能所中俱有長短大小等也。我法性中都無是事，故為平等之所破也。然小乘中已破因緣得入真諦，今云法性不屬因緣，故殊小也。

Second, the Dharma is not causes and conditions. Regarding "the six causes and four conditions": The Abhidharmakośa says: "Active and co-existent, / identical and associated, / universal and ripening— / causes are accepted as only six kinds." The Mahāprajñāpāramitā-śāstra says: "The six causes are: the active cause, the co-cause, the self-seed cause, the universal cause, the associated cause, and the retribution cause. The four conditions are: the cause condition, the sequential condition, the object condition, and the dominant condition." In the new translation, the sequential condition is named the equal-and-immediate condition, the object condition is named the cognitive-object condition, and the remaining two have the same names. The active cause is that which does not obstruct others. The associated cause is that mental states and mind have the same cause and the same conditions; because mind and mental states are mutually associated, it is called the associated cause. Mind and mental states take association with the mind as cause, and this is called the associated cause, just like close friends and acquaintances gathering together to accomplish an affair. The co-cause is that all conditioned dharmas are each mutually co-produced causes. Because they are co-produced, they assist one another, just as brothers born together mutually support and aid one another. The self-seed cause is that past wholesome dharmas serve as causes for present wholesome dharmas, and present wholesome dharmas serve as causes for future wholesome dharmas; unwholesome and indeterminate dharmas are likewise; all individually have their own self-seed cause. The universal cause is that the eleven universal fetters under the truth of origination are called universal causes. The retribution cause is that practicing wholesome and unwholesome causes yields wholesome and unwholesome retribution. As for the four conditions: the above five causes are called the cause condition. Mind and mental states arising sequentially without interval in continuity is called the sequential condition. Mind and mental states relying on conditions to arise is called the object condition. When all dharmas arise, producing no obstruction is called the dominant condition. Jingxi says: In general, it is simply that the Dharma-nature is not produced from causes and conditions. Because a dharma within causes must pertain to conditions, and causes and conditions are necessarily conditioned dharmas. Regarding "and the twelve..." and so forth: the four conditions, the six causes, and the twelve [links] are all birth-and-death; birth-and-death is precisely the three paths, the three paths are precisely the three virtues, the three virtues are the Dharma-nature, and outside the three virtues there are no further three paths. Saying "nor is it..." and so forth is because the twelve conditions are identical in name and identical in reality, and the twelve are merely the four and the six; hence we know that it is only an analytical or synthetic exposition. For instance, ignorance is precisely the general cause of volitional formations, which is the identical-type cause. Volitional formations necessarily possess the four characteristics, which is the co-existent [cause]. The five divisions within volitional formations are also of identical type. In ignorance and volitional formations, mind and mental factors acting together and experiencing retribution together must share the same action; the existence of volitional formations inevitably invites the retribution of consciousness and the like; these volitional formations inevitably have the defilements of the universal five divisions. As for the four conditions, the treatise says: "The dominant is the active [cause]; the cause condition has the nature of the [other] five causes"—which can be known by comparison with the explanation of the six causes. However, in the commentary's text, it is said that within causes and conditions, the active and dominant are identical with relativity; for instance, within the dominant, having capacity and lacking capacity are both capable of accomplishing, and looking toward what is accomplished, the active and the passive are distinct; therefore it is called relative—how much more so when active and passive both contain long and short, large and small, and so forth. Within our Dharma-nature there are entirely no such things; hence it is refuted by equality. However, in the Hīnayāna they have already refuted causes and conditions to enter the true truth; now stating that the Dharma-nature does not pertain to causes and conditions is precisely what distinguishes it from the small [vehicle].