大乘義章 12.69

12.69

次明六度為因之義。於中別以三門辨釋：一明六度淺深分齊、二明果得差別不同、三以六度對果明因。言分齊者，義別有三：一緣修六度，於彼六識七識心中緣觀修習。二者真實有作六度，依前緣修動發真心，令真心中諸行集起。此即《地經》第八地中世出世間有作淨勝，前五功德名為世間，後一智慧名為出世，此從緣生故曰有作。三者真實無作六度。真心自體本是一切功德法性，如妄想心，雖不對緣現起煩惱，體是一切諸煩惱性。真心如是，雖不對緣，現起諸德，體是一切諸功德性。故馬鳴言「從本已來具足無量性功德法。」是功德性本為妄隱相似不淨，後息妄染本隱之性顯成今德，名為無作六波羅蜜。此即《地經》第八地中世出世間無作淨勝。分齊如是。次分果德。果德有二：一性淨果，本隱今顯；二方便果，本無今有。果德如是。次以六度對果明因。於中有二：一緣正分別。望性淨果，無作六度以為正因，餘二為緣；望方便果，有作六度以為正因，餘二為緣。二生了分別。望性淨果，生了不定。若言辨無令有名生，則性淨果唯了因了，非生因生。如《涅槃》說，非本無故。就了因中，緣修有作二種六度，異相顯了，故名了因。無作六度自體顯了，而為果德，故曰了因。若說正起以為生因、傍助為了，則性淨果具足二因，無作六度以為生因，餘二為了。望方便果，生了不定。若言了於本有名了，則方便果唯生因生，非了因了，非本有故。就生因中，有作六度為正因生，餘二六度為緣因生。若說正起以為生因、傍助為了，則方便果具足二因。如《涅槃》說，有作六度是彼正因，餘二六度是彼了因。緣修六度是了可解，無作六度云何名了？由見彼法成菩提智，如色生識，故名了因，體性顯了成彼果故。

Next, the meaning of the six pāramitās as causes is explained. Within this, three sections are distinguished and interpreted: first, explaining the gradations of depth and scope of the six pāramitās; second, explaining the differences in the attainment of the fruits; third, comparing the six pāramitās to the fruits to clarify the causes. Regarding the gradations of scope, there are three distinct meanings: First is the six pāramitās of conditioned cultivation, cultivated through objective contemplation in the minds of the six consciousnesses and seventh consciousness. Second is the six pāramitās of genuine active conditioning; relying on the preceding conditioned cultivation, they stimulate and arouse the true mind, causing the various practices to gather and arise within the true mind. This corresponds to the active worldly and supramundane pure excellence in the eighth bhūmi of the Daśabhūmika Sūtra: the first five virtues are called worldly, and the subsequent one, wisdom, is called supramundane; arising from conditions, they are called 'actively conditioned'. Third is the six pāramitās of genuine non-action. The intrinsic essence of the true mind is fundamentally the dharmatā of all virtues. Just as the mind of deluded conceptualisation, even when not facing conditions to manifest afflictions, has as its essence the nature of all afflictions, so it is with the true mind: even when not facing conditions to manifest virtues, its essence is the nature of all virtues. Therefore Aśvaghoṣa stated: 'From the beginningless origin, it is fully endowed with immeasurable virtuous dharmas of its own nature.' This nature of virtue was originally concealed by delusion and seemed impure; later, when deluded defilement ceases, this originally concealed nature becomes manifest as the present virtues, which are called the six pāramitās of non-action. This corresponds to the unconditioned worldly and supramundane pure excellence in the eighth bhūmi of the Daśabhūmika Sūtra. Such are their gradations of scope. Next, differentiating the fruits of virtue. There are two fruits of virtue: first, the fruit of natural purity, originally concealed and now manifest; second, the fruit of skillful means, originally non-existent and now existing. Such are the fruits of virtue. Next, comparing the six pāramitās to the fruits to clarify the causes. Within this, there are two points: First, distinguishing between primary and contributing conditions. With regard to the fruit of natural purity, the six pāramitās of non-action are the primary cause, and the other two are contributing conditions; with regard to the fruit of skillful means, the six pāramitās of active conditioning are the primary cause, and the other two are contributing conditions. Second, distinguishing between generative and revelatory causes. With regard to the fruit of natural purity, generative and revelatory causes are not fixed. If one says that establishing what was non-existent so that it comes to exist is called generation, then the fruit of natural purity is revealed only through a revelatory cause and is not produced by a generative cause; as stated in the Mahāparinirvāṇa Sūtra, it is not originally non-existent. Among revelatory causes, the two kinds of six pāramitās—conditioned cultivation and active conditioning—are distinct in characteristics and bring about revelation, hence they are called revelatory causes. The six pāramitās of non-action are intrinsically luminous and constitute the fruit of virtue, hence they are called revelatory causes. If one says that what directly gives rise [to a fruit] is the generative cause and what provides auxiliary assistance is the revelatory cause, then the fruit of natural purity is fully endowed with both causes: the six pāramitās of non-action are the generative cause, and the other two are revelatory causes. With regard to the fruit of skillful means, generative and revelatory causes are likewise not fixed. If one says that revealing what is fundamentally existent is called a revelatory cause, then the fruit of skillful means is produced only by a generative cause and is not revealed by a revelatory cause, for it is not fundamentally existent. Among generative causes, the six pāramitās of active conditioning are the primary causes that generate it, while the other two [kinds of] six pāramitās are contributing causes that generate it. If one says that what directly gives rise [to a fruit] is the generative cause and what provides auxiliary assistance is the revelatory cause, then the fruit of skillful means is fully endowed with both causes. As stated in the Mahāparinirvāṇa Sūtra, the six pāramitās of active conditioning are its primary cause, and the other two [kinds of] six pāramitās are its revelatory causes. That the six pāramitās of conditioned cultivation are revelatory causes is understandable; why are the six pāramitās of non-action called revelatory? Because through seeing that dharma, the wisdom of bodhi is perfected, just as form gives rise to visual consciousness; therefore it is called a revelatory cause, because its essence becomes manifest and accomplishes that fruit.