成唯識論掌中樞要 1.188

1.188

《瑜伽》第五建立因有七相：第一、無常法是因，無有常法能為法因，謂為生因、得因、成立因、成辨因、作用因。即當六義中第一剎那滅。第二、又雖無常法為無常法因，然與他性為因，亦與後念自性為因，非即此剎那。即當六義中第二果俱有、第三恒隨轉。其與他性為因者，即種望於現行，名為他性。緣、不緣，礙、不礙，隱、顯等種種異故，名為他性，即果俱有，其與後自性為因，非即此剎那。種子相生名為自性，前後生也，即恒隨轉。故《唯識》云：「此顯種子自類相生」。《攝論》、《唯識》以果世別開之為二，《瑜伽》據一念因能生二果因，無別故，合之為一，亦不相違。若諸種子生果，應取所熏中說。「同身非相離」者，即為亡人七齊追福，何有他他而得自身受勝果等。又異趣身如何受果。有解前趣有善、惡相，令受罪者能發善心。又經云：地獄等上有白、黑幡，表善、惡相，令彼罪人發善心故。若爾，鬼畜、人天無白、黑幡，應不受果。有解但是化後俗語，何必得果，我殺還我上走避亦難故。又解由作願者勝願資故，令受罪者七分得一。又由亡者曾有處分作善、惡事，現在為作果，遂本心故，有果報同趣可受，異趣成難。又無受盡相依名言種生自同類。有受盡相謂善、惡業得名言種，感異性故。次萎歇時非善、惡種生自善、惡而有萎歇。第三、又雖與他性及後自性為因，然已生未滅方能為因，非未生已滅。即當六義中果俱有及恒隨轉二。《唯識》云：「雖因與果有俱、不俱，而現在時可有因用，未生已滅，無自體故。」正顯為因之世非正種子之義。現行之因得諸果等皆亦爾。故《攝論》、《唯識》以通諸法不唯種子故，果俱中因言敘出。《瑜伽》前既合二為一，故別門說為因之世，故不相違。現在、去、來非種子也。第四、又雖已生未滅方能為因，然得餘因，非不得。即六義中第五待眾緣。第五、又雖得餘緣，然成變異方能為因，非未變異。即六義之中無別相門，即待眾緣攝。夫待緣有二：一顯一因體不能生果，故待眾緣；二顯待緣已，方始變異。《瑜伽》據體即有別，開一為二。《攝論》、《唯識》以待緣義等，合二為一，亦不相違。變異是轉易義故。第六、又雖成變異，必與功能相應方能為因，非失功能。即當六義中第四性決定。第七、又雖與功能相應，然必相稱，相順，方能為因，非不相稱，相順。即當六義中引自果。總而言之，合六義中第二果俱、第三恒隨轉。《瑜伽》第二、第三義門對說，開六義中第五待眾緣為《瑜伽》第四、第五，自餘一切六、七無差別。勘《瑜伽》第五抄。

Fascicle 5 of the Yogācārabhūmi establishes seven characteristics of a cause: First, impermanent dharmas are causes; no permanent dharma can be a cause for dharmas—namely, as generating cause, obtaining cause, establishing cause, accomplishing cause, or functioning cause. This corresponds to the first of the six characteristics: momentary destruction. Second, although an impermanent dharma is a cause for impermanent dharmas, it is a cause for other natures and also a cause for its own nature in a subsequent moment, not in this very moment. This corresponds to the second, coexisting with the fruit, and third, constantly accompanying, among the six characteristics. Being a cause for other natures means seeds in relation to actualized states are called 'other nature'. Because of various differences such as cognizing and not cognizing, obstructing and not obstructing, hidden and manifest, it is called 'other nature'; this is 'coexisting with the fruit'. Being a cause for its own subsequent nature, not in this very moment: seeds generating one another is called 'own-nature', arising sequentially before and after; this is 'constantly accompanying'. Hence the Cheng weishi lun states: "This shows that seeds generate those of their own category." The Mahāyānasaṃgraha and Cheng weishi lun split them into two based on the temporal distinction of the fruits, whereas the Yogācārabhūmi, based on a single moment's cause being able to produce two fruits, combines them into one because the cause is not different; thus they do not contradict each other. If seeds produce fruits, one should adopt the statement in the section on what is perfumed. Regarding "the same body not being separated": when transferring merit to the deceased through seven cycles of seven-day offerings, how could an 'other' receive an excellent fruit in their own body for another 'other'? Furthermore, how can a body in a different rebirth destination receive the fruit? One explanation is that in the previous destination there are signs of wholesomeness and unwholesomeness that cause the one undergoing punishment to generate wholesome thoughts. Furthermore, a sūtra states that above hells and the like there are white and black banners indicating wholesome and unwholesome signs, causing those sinners to generate wholesome thoughts. If so, hungry ghosts, animals, humans, and devas do not have white and black banners, so they should not receive the fruit. Another explanation is that this is merely conventional speech following post-mortem transformation; why must they necessarily obtain the fruit? For if someone kills me, seeking retribution from me by fleeing upward would also be difficult. Yet another explanation is that due to the empowering assistance of the superior aspiration of the dedicator, the recipient obtains one-seventh. Furthermore, because the deceased once instructed good or bad deeds to be done, when performed in the present as fruit, it fulfills their original intent; therefore, receiving karmic retribution within the same rebirth destination is possible, while in a different destination it presents difficulties. Furthermore, that which lacks the characteristic of having an end of fruition depends on nominal seeds producing their own homogeneous kind. That which has the characteristic of having an end of fruition refers to wholesome and unwholesome karma obtaining nominal seeds and producing a different nature. When subsequently withering and subsiding, it is not that wholesome and unwholesome seeds produce their own wholesome and unwholesome states and then wither. Third, although it is a cause for other natures and for its own subsequent nature, it can only be a cause when it is already arisen and not yet ceased, not when unarisen or already ceased. This corresponds to both 'coexisting with the fruit' and 'constantly accompanying' among the six characteristics. The Cheng weishi lun states: "Although causes and fruits may be simultaneous or non-simultaneous, it is only at the present time that causal functioning is possible; for the unarisen and already ceased lack self-entity." This directly reveals the temporal stage of being a cause, not the primary definition of seeds. The actualized causes obtaining various fruits and so forth are all likewise. Therefore, because it applies universally to all dharmas and not only to seeds, the Mahāyānasaṃgraha and Cheng weishi lun state it by way of the cause within 'coexisting with the fruit'. Since the Yogācārabhūmi previously combined the two into one, it sets forth the temporal stage of being a cause in a separate gate; thus they do not contradict each other. Present, past, and future are not seeds. Fourth, although already arisen and not yet ceased can serve as a cause, it must obtain other causes, not fail to obtain them. This corresponds to the fifth of the six characteristics: waiting for multiple conditions. Fifth, although having obtained other conditions, it can only be a cause when it undergoes transformation, not when untransformed. Within the six characteristics, there is no separate gate for this characteristic; it is subsumed under 'waiting for multiple conditions'. Waiting for conditions has two meanings: first, showing that the single entity of a cause cannot produce a fruit, hence it waits for multiple conditions; second, showing that only after waiting for conditions does it begin to transform. The Yogācārabhūmi, based on entity having distinctions, splits one into two. The Mahāyānasaṃgraha and Cheng weishi lun, because the meaning of waiting for conditions is identical, combine the two into one; thus they do not contradict each other, because 'transformation' has the meaning of alteration. Sixth, although transformed, it must be associated with efficacy to be a cause, not having lost efficacy. This corresponds to the fourth of the six characteristics: determination of nature. Seventh, although associated with efficacy, it must be commensurate and conformable to be a cause, not incommensurate and non-conformable. This corresponds to 'inducing its own fruit' among the six characteristics. In summary, combining the second, 'coexisting with the fruit', and the third, 'constantly accompanying', of the six characteristics, the Yogācārabhūmi sets them forth as the second and third gates; splitting the fifth of the six characteristics, 'waiting for multiple conditions', into the Yogācārabhūmi's fourth and fifth, all the remaining six and seven have no distinction. Examine the notes on fascicle 5 of the Yogācārabhūmi.