成唯識論掌中樞要 1.162

1.162

體相沈隱名之為因，故唯在種。體用顯現立為果，名為見故，不在種。不爾應通因果。能變中有二四句：初應總因果為句；次等流、異熟各別因果為句；次以二相對為句；後轉變、變現為句。合五四句，思之。有唯轉變名「變」，非變現名「變」，謂一切種子；有唯變現名「變」，非轉變名「變」，謂因第八及六識中業果現行，並佛功德一切諸心、心所；有俱句者，謂因七識；俱非者，謂異熟相分，但是所變故，一切因位有力相分為能熏故；亦轉變名「變」，非變現名「變」，第一句攝。其因中六識業果相分及一切第八，佛果諸心、心所相分，並為第四句。又有因變非果變，謂成佛已去，一切有為無漏種，佛更無現熏生故；有果變非因變，謂第八、六識中業果，並佛一切現心、心所；俱句者，謂因七識能熏現行及能生種；俱非者，謂佛果上一切相分。唯以等流為因，果能變作四句：惑唯等流因，非果變，大悲菩薩之果，無漏法爾種；有唯等流果，非因變，謂佛果現八識；有俱句，即因第七及六識無漏，並威儀、工巧變化因種；有俱非句，即佛果相分。以異熟為因，果能變作四句中，唯有三句，無第三句故。有漏善、惡種子為初句；第八及六識業果現、種為第二句；無第三句；俱非者如理思。諸科文頌皆應別敘。第七及六識非善、惡並業果心等，是於八識各為五句。後別應思。

That whose entity and characteristics are hidden and subtle is named cause; hence it resides solely in seeds. That whose entity and function are manifest is established as fruit; being named seeing, it does not reside in seeds. If it were not so, it should apply across cause and fruit. In 'that which transforms' (pariṇāmin), there are two four-clause paradigms (catuṣkoṭi): first, one should take the general cause and fruit as a four-clause paradigm; next, take the respective causes and fruits of homogeneous outflow (niṣyanda) and vipāka as separate paradigms; next, pair the two mutually as a paradigm; finally, take transformation-alteration (vipariṇāma) and transformation-manifestation (vyaktībhāva) as a paradigm. Altogether there are five four-clause paradigms; reflect on this. There is that which is named 'transforming' solely by transformation-alteration and not by transformation-manifestation: namely, all seeds. There is that which is named 'transforming' solely by transformation-manifestation and not by transformation-alteration: namely, the causal eighth consciousness, the actual karmic fruits within the six consciousnesses, together with all citta and caitasikas of the Buddha's virtues. There is the clause of both: namely, the causal seven consciousnesses. The clause of neither: namely, the objective portion (nimitta-bhāga) of vipāka, because it is merely that which is transformed; and since all powerful objective portions in the causal position serve as active perfumers, they are also named 'transforming' by transformation-alteration and not by transformation-manifestation, being subsumed under the first clause. The objective portions of the karmic fruits of the six consciousnesses in the causal state, and all objective portions of the eighth consciousness and of the citta and caitasikas of the Buddha-fruit, all constitute the fourth clause. Furthermore, there is transformation as cause but not transformation as fruit: namely, all conditioned anāsrava seeds from attaining Buddhahood onward, since in a Buddha there is no longer active perfuming to produce [new seeds]; there is transformation as fruit but not transformation as cause: namely, the karmic fruits in the eighth and six consciousnesses, together with all present citta and caitasikas of a Buddha; the clause of both: namely, the active perfumers of the causal seven consciousnesses and the seeds capable of producing; the clause of neither: namely, all objective portions on the Buddha-fruit. Taking solely homogeneous outflow as cause and fruit, that which transforms forms a four-clause paradigm: defilement as solely homogeneous-outflow cause and not transformation as fruit; the fruit of a bodhisattva of great compassion, the intrinsically anāsrava seeds; that which is solely homogeneous-outflow fruit and not transformation as cause: namely, the active eight consciousnesses of the Buddha-fruit; the clause of both: namely, the anāsrava of the causal seventh and sixth consciousnesses, together with the causal seeds of deportment, craft, and supernormal transformation; the clause of neither: namely, the objective portions of the Buddha-fruit. Taking vipāka as cause and fruit, in the four-clause paradigm formed for that which transforms, there are only three clauses, as there is no third clause: sāsrava wholesome and unwholesome seeds form the first clause; the active states and seeds of the karmic fruits of the eighth and six consciousnesses form the second clause; there is no third clause; the clause of neither is to be reflected upon according to reason. All the structured outlines and verses should be set out separately. For the seventh and the six consciousnesses, the non-wholesome, non-unwholesome, and karmic fruit minds and so on form five clauses each for the eight consciousnesses. They should be considered separately later.