中觀論疏 1.17

1.17

釋名門第三。問：云何名為因緣？答：依下偈云「因緣所生法，我說即是空，亦為是假名，亦是中道義。」略明因緣凡有三義：一者因緣是空義。以因緣所生法即是寂滅性，故知因緣即是空義。二者因緣是假義。既無自性故不得言有，空亦復空故不得言空，為化眾生故以假名說，故因緣是假義。三者因緣是中道義。即此因緣離於二邊，故名為中道。蓋是論文自以三義釋之。四者依名釋義。亦有三種：一者種子親而能生為因，水土疎而助發故為緣。二者本無互體，辨之令有，故稱為因。有可生之義，假緣助發，故目為緣。故互具有無二義，種受因緣兩名，故曰因緣。三者毘曇人云：攝因為緣，故名因緣。又經有三說：一者但作因名，如六因十因之例。六因如《雜心》說，十因《地持論》明。二者但作緣名，如四緣十緣之流。四緣經論皆備，十緣如《舍利弗毘曇》敘。三者因緣兩說，皆如十二因緣。此皆適化不同，故立名非一也。

Third, the section on explaining the name. Question: Why is it called "causes and conditions"? Answer: Relying on the verse below, which says: "Phenomena produced by causes and conditions, / I declare to be emptiness; / they are also provisional designations, / and also the meaning of the middle way." We briefly explain that causes and conditions have three meanings in all: First, causes and conditions mean emptiness. Because phenomena produced by causes and conditions are of a quiescent nature, we know that causes and conditions mean emptiness. Second, causes and conditions mean the provisional. Since they have no intrinsic nature, they cannot be said to exist; since emptiness is also empty, they cannot be said to be empty; for the sake of transforming sentient beings they are taught by provisional designations; therefore causes and conditions mean the provisional. Third, causes and conditions mean the middle way. Because these very causes and conditions are free from the two extremes, they are called the middle way. This is the text of the treatise explaining it itself through three meanings. Fourth, explaining the meaning according to the name. There are also three kinds: First, the seed is proximate and capable of generating, and is thus the cause; water and earth are distant and assist in sprouting, and are thus the condition. Second, originally lacking a reciprocal substance, distinguishing them causes them to exist, and they are therefore called causes. There is the meaning of being capable of generating, which relies on conditions to assist its sprouting, and is therefore designated a condition. Thus, reciprocally possessing the two meanings of existence and non-existence, the seed receives both names of cause and condition; hence they are called causes and conditions. Third, Abhidharma masters say: subsuming causes as conditions, they are therefore called causes and conditions. Furthermore, the sūtras have three explanations: First, using only the name "cause," such as the examples of the six causes and ten causes. The six causes are explained in the Samyuktābhidharmahṛdaya; the ten causes are clarified in the Bodhisattvabhūmi-śāstra. Second, using only the name "condition," such as the class of the four conditions and ten conditions. The four conditions are fully present in both sūtras and treatises; the ten conditions are related in the Śāriputrābhidharma. Third, speaking of both cause and condition, all like the twelve links of dependent origination. These are all diverse adaptations to guide beings; therefore the established names are not singular.