成唯識論了義燈 6.25

6.25

釋有六對，一違順對，分為二因：相違因、不相違因。違者相違，因能違諸法不生等故。相違有六：《瑜伽》三十八云：一言說相違，謂諸言論前後相違，即自語相違等；二道理相違，即四相違等；三生起相違，能生緣闕障波生會；四同處相違，謂明闇等不可同處；五怨敵相違，如毒蛇鼠狼等，互為怨害故；六障治相違，謂不淨觀能違貪等。今取生起相違立相違因，順者謂餘九因皆順生果，名不相違因。二就順中分顯與對，顯者謂隨說因，由言說故能顯諸法，非為因生，與者謂同事因，謂從觀待乃至定異，皆同能生助與果故。就同事因分形持對，離出二因，形謂形待，立觀待因待因果起故，持謂扶義，立攝受因，又於同事，分遠近對，離出牽引、生起二因。二因中有等流、異熟二因別故，名為親疎，由因去果有遠近故，於近之中分順別對離為二因謂引發、定異，故此十因更不增減。問：何故依處分為十五，依之立因即但有十？答：如論辨。問：因何開十，果唯立五？答：因義隱而難知，所以開之為十。果相顯而易了，是以立之為五。又為果中為無為別，無為立一，有為立四。生自他殊分之為二，謂等流、異熟，人法有別，復分士用、增上，或親疎有異，分士用、增上，由此得彼立為士用，不障他生，亦成增上。問：何故無為果唯立一？答：無為理同故果立一，有為事異疎成四種。又解因雖有十不出生、了，所得之果不越為與無為。為無為中分共不共，不共者有為之中異熟、等流。無為之中，即一離繫，共謂士用及與增上，不生士用即無為是，增上用寬故得通二，故果但五。

The explanation has six pairs. First, the pair of contrariety and non-contrariety, divided into two causes: the contrary cause and the non-contrary cause. "Contrariety" means running contrary to, because the cause is able to run contrary to phenomena such that they do not arise, and so forth. Contrariety is twofold [or rather] sixfold: Yogācārabhūmi fascicle thirty-eight states: (1) contrariety in statement, which means statements that are mutually contradictory before and after, namely self-contradiction, etc.; (2) contrariety in logic, namely the four contradictions, etc.; (3) contrariety in arising, where the lack of productive conditions hinders the convergence of arising; (4) contrariety of co-location, meaning that light and darkness, etc., cannot exist in the same place; (5) contrariety of enmity, as with venomous snakes and weasels, etc., because they harm one another; (6) contrariety of obstacle and antidote, meaning that the meditation on impurity can counteract greed, etc. Here, contrariety in arising is taken to establish the contrary cause. "Non-contrariety" means that the remaining nine causes all accord with producing the fruit, and are named the non-contrary causes. Second, within non-contrariety, it divides into the pair of revealing and conferring: "revealing" refers to the conventional cause, because through verbal expression it is able to reveal phenomena without serving as a cause that generates them; "conferring" refers to the co-working cause, meaning that from the cause of expectation up to the cause of distinct determination, all equally are able to generate and assist by conferring the fruit. From the co-working cause, the pair of referencing and sustaining is divided, setting apart two causes: "referencing" means expecting and depending upon, establishing the cause of expectation because the fruit arises depending upon the cause; "sustaining" means the sense of supporting, establishing the cause of adoption. Furthermore, within co-working, it divides into the pair of distant and near, setting apart the two causes of drawing forth and giving rise. Within these two causes, because there is the distinction of two causes—equal outflow and maturation—they are termed direct and indirect; and because the cause is distant or near from the fruit, within the near it divides into the pair of compliant and distinct, setting apart two causes, namely producing and distinct determination. Therefore, these ten causes neither increase nor decrease. Question: Why are the bases divided into fifteen, while the causes established based on them are only ten? Answer: As explained in the treatise. Question: Why are the causes differentiated into ten, whereas the fruits are established as only five? Answer: The meaning of cause is subtle and difficult to know; therefore it is unfolded into ten. The marks of fruit are manifest and easy to understand; therefore they are established as five. Furthermore, within the fruits, regarding the distinction between conditioned and unconditioned: for the unconditioned, one is established; for the conditioned, four are established. Differentiated by the distinction of generating self and other, they are divided into two: namely, equal outflow and maturation. With persons and phenomena being distinct, it further divides into human endeavor and sovereign; or, direct and indirect being distinct, it divides into human endeavor and sovereign: obtaining that on account of this is established as human endeavor, and not hindering the arising of another also forms sovereign. Question: Why is only one unconditioned fruit established? Answer: Because the principle of the unconditioned is uniform, only one fruit is established; because the events of the conditioned differ, they loosely form four kinds. Another explanation: Although the causes are ten, they do not go beyond generating and revealing; and the attained fruits do not exceed the conditioned and the unconditioned. Within the conditioned and unconditioned, they are divided into shared and unshared: the unshared are maturation and equal outflow within the conditioned, and within the unconditioned, it is the single fruit of disconnection; the shared refers to human endeavor and sovereign. The non-generative fruit of human endeavor is the unconditioned; because the function of sovereignty is broad, it is able to encompass both. Therefore, the fruits are only five.