大乘義章 19.24

19.24

次第四門辨定其因。先就法報而辨其因，後就應說。法報因中，兩同分別：一生了分別、二緣正分別。生了如何？辨無令有，名之為生。已有令現，說之為了。相麁分，報佛一向生因所生，以本無故。法佛一向了因所顯，以本有故。於中細論，報佛具足二種因顯：一生因生、二了因顯，親起之者名為生因。疎助之者說為了因。故《涅槃》中方便之果說為菩提，彼菩提果有生有了，故彼文言「復有生因，六波羅蜜阿耨菩提。復有了因，佛性菩提。」彼文復言「復有了因，謂八聖道阿耨菩提。」以斯准驗，故知報佛有生有了。法佛唯從了因所得，非生因生，以本有故。此等因相，至彼緣正門中具辨。緣正如何？親起名正，疎助為緣。法佛既從了因所得，了因有二：一正因了、二緣因了。正了有二：一就凡時宣說佛性以為正了。此佛性體從本已來，有可從緣顯了之義，名為了因。故《涅槃》云「佛性雖有，不同虛空，虛空雖以無量方便不可得見，佛性可見。」佛可見故，遇緣便見，可見猶是可了義矣。二就聖時真實無作六波羅蜜以為正了。彼前佛性，漸顯成行說為六度。此之六度，亦有可了圓顯之義，說為了因。緣了有二：一緣修六度，能顯真體，說為緣了，如火練金。二真實有作六波羅蜜，能顯真體，說為緣了，如莊嚴具顯金清淨。此之二緣都在聖時，凡時未有。報佛既從生因所生，生因有二：一正因生、二緣因生。正因有二：一就凡時宣說佛性以為正因。此佛性者，是報佛性，非法佛性。何者是其報佛性乎？八識心體是法佛性，彼心體上從本已來，有可從緣生報佛義，名報佛性。更無別體，故《涅槃》云「佛性雖無，不同兔角，兔角雖以無量方便不可得生，佛性可生。」以可生故，遇緣便生。若無如是可生之義，雖以無量百千方便，報佛叵生。以可生義，名為生因。二就聖時真實有作六波羅蜜以為正因。彼前佛性可生義故，遇緣熏發，便有無量諸功德生。所生功德，說為有作六波羅蜜。此六亦能出生報佛，故名正因。譬如乳酪乃至熟蘇，前後雖異，望於醍醐悉名生因，此亦如是。緣因有二：一於六識七識心等緣修六度，能熏真心出生報佛，名為緣因；二法佛之性，及與無作六波羅蜜，是亦能成報佛功德，故名緣因。譬如見色發生眼識，色於眼識名為緣因，此亦如是。望於報佛，緣生既然，此緣望報亦得名了，義在可知。法報兩佛因相如是。次辨應佛。應因不定。攝用從體，更無別因。修得真體，自然起用，何須別因？隨義別分，亦得說因。因有二種：一同類因，應修諸行而為應因，如釋迦佛成來大久，示於三大阿僧祇劫修諸所行，成應佛果，名為應因。二異類因，實修諸行而為應因。但就應中，有其二種：一者法應，從法佛起。二者報應，從報佛生。已如上辨。此之二應，緣正各別。若論法應，如來藏中緣起法門以為正因，大悲願力以之為緣。譬如鏡水雖能生像要藉於面，㵎谷發響要藉於聲，火珠出火要藉於日，水珠生水要藉於月，所況如是。三昧法門雖能現應，要須悲願。故經說言「異法有故異法出生，異法無故異法滅壞。」若論報，大悲願力以為正因，三昧法門以為緣因。大悲願力雖能生應，要須依法。譬如形質能生影像，必依鏡水。聲能發響，要依㵎谷。日能生火，要依火珠。如是一切。應因如是。應皆新起，非是本有，故不說了。新起法中，隨義且分，正則是生、緣即是了，亦得無傷。因相如是。

Next, the fourth section determines their causes. First, the causes are determined with respect to the dharma-[body] and the recompense-[body]; thereafter, [they are] explained with respect to the response-[body]. Regarding the causes of the dharma-[body] and the recompense-[body], both are distinguished identically according to two pairs: first, distinguishing the productive [cause] and the revealing [cause] (janaka-hetu and vyañjaka-hetu); second, distinguishing the contributing [cause] and the direct [cause] (pratyaya-hetu and mūla/upādāna-hetu). What are the productive and the revealing [causes]? Bringing forth what was non-existent so that it exists is called 'productive' (janaka). Causing what already exists to become manifest is called 'revealing' (vyañjaka). Broadly distinguishing their characteristics: the recompense Buddha is entirely produced by a productive cause, because it was originally non-existent; the dharma Buddha is entirely revealed by a revealing cause, because it is fundamentally existent. Examining the matter in detail, the recompense Buddha is fully endowed with two kinds of causes: first, it is produced by a productive cause; second, it is revealed by a revealing cause. That which directly brings it about is called the productive cause; that which distantly assists it is called the revealing cause. Therefore, in the Nirvāṇa [Sūtra], the fruit of expedients is said to be bodhi, and that fruit of bodhi has both the productive and the revealing. Hence the text says: 'There is also a productive cause: the six pāramitās [producing] anuttara-bodhi. There is also a revealing cause: the Buddha-nature [revealing] bodhi.' That text further says: 'There is also a revealing cause, namely the eightfold noble path [revealing] anuttara-bodhi.' Checking against this evidence, we therefore know that the recompense Buddha has both the productive and the revealing [causes]. The dharma Buddha is obtained solely through a revealing cause, not produced by a productive cause, because it is fundamentally existent. The characteristics of these causes will be fully explained under the section on contributing and direct [causes]. What are the contributing and direct [causes]? That which directly brings it about is called 'direct'; that which distantly assists is called 'contributing'. Since the dharma Buddha is obtained through a revealing cause, the revealing cause is twofold: first, the revealing direct cause; second, the revealing contributing cause. The revealing direct cause is twofold: first, in terms of the stage of the ordinary person, the Buddha-nature is declared to be the revealing direct cause. This Buddha-nature in its substance has, from the beginning, had the capacity to be revealed through conditions; hence it is called a revealing cause. Therefore the Nirvāṇa [Sūtra] says: 'Although the Buddha-nature exists, it is unlike empty space. Although one may employ immeasurable expedients, empty space cannot be seen; the Buddha-nature can be seen.' Because the Buddha can be seen, upon meeting with conditions it is seen; being 'visible' is indeed the meaning of being 'revealable'. Second, in terms of the stage of the noble ones, the real, unconditioned (akṛta) six pāramitās are taken as the revealing direct cause. That aforementioned Buddha-nature, gradually becoming manifest and forming practice, is called the six pāramitās. These six pāramitās also possess the capacity to be revealed and fully manifested; hence they are called a revealing cause. The revealing contributing cause is twofold: first, the six pāramitās of conditional cultivation, which can reveal the true substance, are called the revealing contributing cause, like fire refining gold. Second, the real, active (sakṛta) six pāramitās, which can reveal the true substance, are called the revealing contributing cause, like adornments revealing the purity of gold. Both of these two contributing causes belong to the stage of the noble ones, not yet existing in the stage of the ordinary person. Since the recompense Buddha is produced by a productive cause, the productive cause is twofold: first, the productive direct cause; second, the productive contributing cause. The productive direct cause is twofold: first, in terms of the stage of the ordinary person, the Buddha-nature is declared to be the productive direct cause. This Buddha-nature is the nature of the recompense Buddha, not the nature of the dharma Buddha. What is the nature of the recompense Buddha? The substance of the mind of the eighth consciousness is the nature of the dharma Buddha. Upon that substance of the mind, there has from the beginning been the capacity to produce the recompense Buddha through conditions; this is called the nature of the recompense Buddha. There is no other separate substance. Therefore the Nirvāṇa [Sūtra] says: 'Although the Buddha-nature is [originally] non-existent, it is unlike a rabbit's horns. Even with immeasurable expedients, a rabbit's horns cannot be produced; the Buddha-nature can be produced.' Because it can be produced, upon meeting conditions it is produced. If it lacked this capacity to be produced, then even with immeasurable hundreds of thousands of expedients, the recompense Buddha could not be produced. By virtue of its capacity to be produced, it is called the productive cause. Second, in terms of the stage of the noble ones, the real, active six pāramitās are taken as the productive direct cause. Because that aforementioned Buddha-nature has the capacity to be produced, when perfumed and aroused by conditions, immeasurable merits are brought forth. The merits that are produced are called the active six pāramitās. These six are also able to produce the recompense Buddha, and are therefore called the direct cause. Just as milk, curd, and so on up to clarified butter, though earlier and later are different, with respect to the ghee are all called productive causes; this is just the same. The contributing cause is twofold: first, the six pāramitās conditionally cultivated upon the minds of the sixth consciousness, seventh consciousness, and so forth, which can perfume the true mind to produce the recompense Buddha, are called the contributing cause. Second, the nature of the dharma Buddha together with the unconditioned six pāramitās are also able to accomplish the merits of the recompense Buddha, and are therefore called the contributing cause. Just as seeing form gives rise to eye-consciousness, where form is called the contributing cause with respect to eye-consciousness; this is just the same. With respect to the recompense Buddha, such is the case for the productive contributing cause; this contributing cause, with respect to the recompense, can also be called revealing, the sense of which is understandable. Such are the characteristics of the causes of both the dharma and recompense Buddhas. Next, the response Buddha is determined. The causes of the response are not uniform. If functions are subsumed into the substance, there is no separate cause. When one cultivates and attains the true substance, it naturally gives rise to functions; why would a separate cause be needed? If distinguished according to their aspects, causes may also be stated. There are two kinds of causes: first, causes of the same kind (sabhāga-hetu): the practices cultivated by the response serve as the response cause. For instance, though Śākyamuni Buddha attained [enlightenment] long ago, he manifested the cultivation of practices over three great asaṃkhyeya kalpas to accomplish the fruit of the response Buddha; this is called the response cause. Second, causes of a different kind (visabhāga-hetu): the practices cultivated in reality serve as the response cause. Within the response [body], there are two kinds: first, the dharma-response, arising from the dharma Buddha; second, the recompense-response, produced from the recompense Buddha, as already determined above. For these two responses, the contributing and direct [causes] are distinct. In the case of the dharma-response, the dharma-gates of conditioned arising within the tathāgatagarbha are taken as the direct cause, and the power of the great compassionate vows is taken as the contributing cause. For instance, although a mirror or water can generate a reflection, it must rely on a face; an echo resonating in a ravine must rely on a sound; fire emerging from a fire-gem must rely on the sun; water produced from a water-gem must rely on the moon. Such are the analogies. Although the dharma-gates of samādhi can manifest the response, they must require compassionate vows. Therefore the sūtra says: 'Because a different dharma exists, a different dharma arises; because a different dharma does not exist, a different dharma ceases and is destroyed.' In the case of the recompense[-response], the power of the great compassionate vows is taken as the direct cause, and the dharma-gates of samādhi are taken as the contributing cause. Although the power of the great compassionate vows can produce the response, it must rely on the Dharma. For example, a physical form can generate an image, but it must rely on a mirror or water; a sound can produce an echo, but it must rely on a ravine; the sun can produce fire, but it must rely on a fire-gem; and so on for all things. Such are the causes of the response. Responses are all newly arisen and not fundamentally existent; hence they are not said to be revealed. Among newly arisen dharmas, tentatively distinguishing according to the sense, the direct is the productive and the contributing is the revealing, without contradiction. Such are the characteristics of the causes.