成唯識論述記 8.342

8.342

三、異熟非異熟因果。即識等五及生、老死，七法是果。識等五種望生、老死雖是苦因，於現亦說五為現行，即在生老位中而說故。七是果，異熟法故，亦正果體；餘五是因，非異熟故。五十六云：「又現世果所攝五支，及未來果所攝二支，總名果所攝緣起，當知餘支因所攝緣起。」故《中邊》上卷云：「有因雜染、果雜染。因雜染者，謂煩惱業分；果雜染者，謂所餘分。」四、熟未熟因果。前七支是因，猶未熟故；後五支是果，名已熟故。謂無明熟成於愛、取，愛、取是前無明增長故；有是行等六法熟故；生、老死二正是熟時。熟謂熟變故也，《對法》云：「於因時，有能引、所引；於果時，有能生、所生。」有作是釋。愛、取、有三，隣近果故，名之為果，若爾，正生果故，即識等五，應亦名果，前解為勝。五、正熟非正熟因果，即前十支是因，二支是果，生、老二支是正熟故。《大論》第九、第十等皆云：能引、所引俱是引因，引生、老死二種果故。能生是生因，近生生等故。生、老死二，二因果故，正熟果體，即此論下文等云：此十二支，十因，二果者也。若約五果，當生位說，雖亦是果。然今明時分定，體不取也，此中因果十二支相望，更無增減，其無明望自種雖成因果，非此所明，自支攝故，略此五門攝諸經論為因果義，更無增減。第六、支互為緣，問答料簡。問：若法無明緣，彼是行耶？設是行無明為緣耶？應作四句，初句謂無漏，無覆無記行；第二句謂除行所餘支；第三句即行支；第四句謂無漏識等。如是乃至受望愛為四句，第一句者，謂希求解脫，依於善愛而捨餘愛；第二句者，謂無明觸所生受為緣，生除愛所餘有支；第三句者，即愛支；第四句可知，愛望取，作順後句答，謂取皆愛為緣，有愛為緣非取，謂除取餘支。如是乃至生望老死，皆順後句答，或生為緣，非老死者，謂疾病、怨憎會苦等，餘可知。如是一一皆如《大論》第十廣解。以上六門，此論雖有初體性門，然以能引等四義攝故，文勢長遠，義理散廣，恐學者難曉，故今此中，別束出體，論所明處，名能引等，至彼料簡。

Third, vipāka and non-vipāka causes and results. Namely, the five beginning with consciousness, along with birth and aging-and-death—these seven dharmas are results. Although the five kinds beginning with consciousness are causes of suffering in relation to birth and aging-and-death, in the present [life] the five are also said to be active manifestations, which is to say they are explained within the stage of birth and aging. The seven are results because they are vipāka dharmas and also the actual essence of the result; the remaining five are causes because they are not vipāka. Fascicle 56 says: 'Furthermore, the five links subsumed under the present result and the two links subsumed under the future result are collectively called dependent origination subsumed under result; know that the remaining links are dependent origination subsumed under cause.' Therefore the first fascicle of the Madhyāntavibhāga says: 'There is causal defilement and resultant defilement. Causal defilement refers to the portion of defilement and karma; resultant defilement refers to the remaining portion.' Fourth, matured and unmatured causes and results. The first seven links are causes, because they are not yet matured; the latter five links are results, because they are called already matured. That is, ignorance matures into craving and grasping, because craving and grasping are the increase of the preceding ignorance; existence is the maturation of the six dharmas of saṃskāra and so forth; birth and aging-and-death are precisely the time of maturation. Maturation means ripening and transforming. The Abhidharma-samuccaya says: 'At the time of cause, there are the projector and the projected; at the time of result, there are the generator and the generated.' Some explain it this way: craving, grasping, and existence are adjacent to the result, and are therefore called results; if so, because they directly give rise to the result, the five beginning with consciousness should also be called results; hence the former explanation is superior. Fifth, directly matured and non-directly matured causes and results. That is, the first ten links are causes, and the two links are results, because the two links of birth and aging[-and-death] are the direct maturation. Fascicles 9 and 10 of the Great Treatise both say: both the projector and the projected are projecting causes, because they project the two kinds of results, birth and aging-and-death. The generator is the generating cause, because it proximately generates birth and so forth. Birth and aging-and-death are the results of the two causes, the essence of the directly matured result. This is what the text below in this treatise means by: of these twelve links, ten are causes and two are results. If stated in terms of the five results at the stage when they are about to be born, although they are also results, now when clarifying the definite temporal periods, their substance is not taken. Here, regarding the causes and results among the twelve links in relation to one another, there is neither addition nor subtraction. Although ignorance in relation to its own seed forms cause and result, that is not what is clarified here, because it is subsumed under its own link. Summarizing these five gates subsumes the causal and resultant meanings of the various sūtras and treatises, without addition or subtraction. Sixth, mutual conditionality among the links, inquiry and analysis. Question: If a dharma has ignorance as its condition, is it saṃskāra? If it is saṃskāra, does it have ignorance as its condition? A fourfold proposition should be formed: the first proposition refers to uncontaminated, non-obscured indeterminate saṃskāra; the second proposition refers to the remaining links other than saṃskāra; the third proposition is the link of saṃskāra itself; the fourth proposition refers to uncontaminated consciousness, etc. In this way, down to feeling in relation to craving forming four propositions: the first proposition refers to seeking liberation, relying on wholesome desire to abandon other desires; the second proposition refers to feeling generated by contact with ignorance acting as condition to generate the remaining links of existence other than craving; the third proposition is the link of craving itself; the fourth proposition is understandable. Craving in relation to grasping is answered with the proposition that follows the latter: grasping all has craving as its condition; there is that which has craving as its condition but is not grasping, namely the remaining links other than grasping. In this way, down to birth in relation to aging-and-death, all are answered with the proposition following the latter: or there is that which has birth as its condition but is not aging-and-death, namely illness, the suffering of meeting the hated, and so forth; the rest can be understood. All of these, one by one, are explained extensively as in Fascicle 10 of the Great Treatise. Regarding the above six gates, although this treatise has the initial gate on intrinsic nature, because it is subsumed under the four meanings of the projector and so forth, the flow of the text is long and the doctrine is scattered and broad; fearing that students would find it difficult to understand, now here the essence is separately extracted and presented; the places clarified in the treatise are called projector, etc., and will be analyzed when reaching there.