大乘義章 3.19

3.19

次辨其相。四緣之義，諸論不同。《成實論》中，宣說三因以為因緣：一者生因，所謂一切善惡等業，能生一切苦樂等報，故名生因。二者依因，所謂色心互相依立，故曰依因。其猶尼乾立拒舉瓶相假而立，彼亦如是。三者習因，如人習善增長善法、習惡增長惡法，如是一切，後起增前，故名為習。用習作因，名為習因。用此三因以為因緣，心法續起為次第緣，六塵生識以為緣緣，六根生識為增上緣。故《成實論》云「言緣緣者，所謂色等。增上緣者，所謂眼等。」若依《毘曇》，就彼六因離合為四。何等為六？一所作因、二共有因、三自分因、四者遍因、五相應因、六者報因。所作因者，諸法起時，除其自體，萬法不障，令其得生，名所作因，如空生色如是等也。共有因者，諸法起時，同時同性共有之法展轉為因，名共有因。自分因者，同類之法籍前生後，名自分因。言遍因者，苦集諦下疑見無明，增上一切染污法，故名為遍因。於中差別乃有十一：苦下有七，所謂五見、疑及無明；集下有四，邪見、見取、疑及無明。相應因者，止在心法。如心起時，同時即有諸心數法與心相應。是相應法，展轉相助，能有所作，名相應因。前共有因，相扶體立；此相應因，相扶有用。言報因者，一切有漏善不善法，能生一切苦樂等報，名為報因。此義廣釋，如六因章。於中自分、遍因、報因、相應、共有，此之五因合為因緣，所作因中離為三緣，以彼所作寬通故爾。就所作中，分取心法生後之義，為次第緣。總相如是。於中別論，乃有三門：一定別諸心、二就生死辨定諸心、三明諸心相生次第。言定別者，心別有十：一方便善心，所謂一切聞思修等相應之心。二生得善心，謂從過去修習所成信進念等相應善心。三不善心，謂欲界中除身邊見，餘煩惱業相應之心。四穢污無記，亦名隱沒，謂欲界中身邊兩見，及上二界一切煩惱相應之心。五報生心，謂三界中報無記心。六威儀心，謂行住坐臥見聞等心。七工巧心，所謂一切營生之心。八變化心，謂依諸禪起化之心。九者學心，謂三乘人無漏因心。十無學心，謂三乘人無漏果心。此十心中，欲界有八，除學、無學。成實法中，欲界地中有電光定，得發無漏。若從是義，欲界亦有學無學心，《毘曇》不立。色界有八，除不善心及工巧心，一切上地無有不善及工巧心。故成實法中，上界得起欲界不善，《毘曇》不立。無色界中下三空處但有六心，除不善心、威儀、工巧及變化心，有餘六種。成實法中，無色亦起欲界不善。大乘宣說無色界中有形色故，亦有威儀、變化等心，《毘曇》不立。非想地中，但有方便、生得、穢污、報生四心，彼無無漏，除學無學，餘如上說。心別如是。

Next is distinguishing their characteristics. The meaning of the four conditions differs across the various treatises. In the *Tattvasiddhi-śāstra*, three causes are expounded to serve as the cause condition (hetu-pratyaya): First is the generative cause (janma-hetu), namely, all good and evil karmas and so forth that can generate all retribution of suffering and pleasure; hence it is called the generative cause. Second is the reliant cause (āśraya-hetu), namely, that matter and mind rely on each other to be established; hence it is called the reliant cause. Just as a Nirgrantha [ascetic's] water jar is supported by three staves leaning against each other to be established, that is also like this. Third is the habituation cause (abhyāsa-hetu): for example, when a person practices goodness, good dharmas increase; when they practice evil, evil dharmas increase. In all such cases, that which arises subsequently reinforces what came before; hence it is called habituation. Using habituation as a cause, it is called the habituation cause. Taking these three causes to be the cause condition, the continuous arising of mental dharmas is the condition of immediate succession (samanantara-pratyaya); the six sense objects generating consciousness is the condition of the objective support (ālambana-pratyaya); and the six sense faculties generating consciousness is the sovereign condition (adhipati-pratyaya). Therefore the *Tattvasiddhi-śāstra* says: "As for the condition of the objective support, it refers to form and so forth; as for the sovereign condition, it refers to the eye and so forth." If relying on the *Abhidharma*, according to its six causes, they are divided and combined into the four [conditions]. What are the six? 1. Efficient cause (kāraṇa-hetu); 2. Coexistent cause (sahabhū-hetu); 3. Similar-species cause (sabhāga-hetu); 4. Pervasive cause (sarvatraga-hetu); 5. Associated cause (saṃprayuktaka-hetu); 6. Retributive cause (vipāka-hetu). As for the efficient cause, when all dharmas arise, excluding their own entity, the myriad dharmas do not obstruct them, enabling them to be produced; this is called the efficient cause, such as space generating form, and so on. As for the coexistent cause, when all dharmas arise, the coexistent dharmas that are simultaneously of the same nature serve as causes for each other mutually; this is called the coexistent cause. As for the similar-species cause, dharmas of the same kind rely on what came before to generate what comes after; this is called the similar-species cause. As for the pervasive cause, doubt, [false] views, and ignorance under the truths of suffering and origination strongly enhance all defiled dharmas; hence it is called the pervasive cause. Among them, there are eleven distinctions: under suffering there are seven, namely the five views, doubt, and ignorance; under origination there are four: wrong view, attachment to views, doubt, and ignorance. As for the associated cause, it resides only in mental dharmas. As when the mind arises, simultaneously there are various caittas associated with the mind. These associated dharmas mutually assist one another and are able to perform functions; this is called the associated cause. The aforementioned coexistent cause mutually supports the establishment of their entities; this associated cause mutually supports their functionality. As for the retributive cause, all tainted good and unwholesome dharmas that can generate all retributions of suffering and pleasure are called the retributive cause. The detailed explanation of this meaning is as given in the chapter on the six causes. Among them, the similar-species, pervasive, retributive, associated, and coexistent—these five causes—are combined into the cause condition. The efficient cause is divided into three conditions, because that efficient [cause] is broad and pervasive. From within the efficient [cause], extracting the meaning of a mental dharma generating a subsequent one constitutes the condition of immediate succession. Such are the general characteristics. In specifically discussing them within this, there are three sections: 1. Determining and distinguishing the various minds; 2. Determining the various minds with respect to birth and death; 3. Clarifying the sequential order in which the various minds generate one another. As for determining and distinguishing [them], minds are distinguished into ten: 1. Good mind of expedient means, namely all minds associated with hearing, reflection, cultivation, and so on; 2. Good mind acquired at birth, which refers to the good minds associated with faith, vigor, mindfulness, and so on, formed through past cultivation; 3. Unwholesome mind, which refers to minds associated with the remaining afflictions and karma in the desire realm, excluding the views of self and extreme views; 4. Defiled indeterminate mind, also called concealed [indeterminate mind], which refers to minds associated with the two views of self and extremes in the desire realm, and all afflictions in the upper two realms; 5. Retribution-born mind, which refers to retribution-indeterminate minds in the three realms; 6. Comportment mind, which refers to minds [engaged in] walking, standing, sitting, lying down, seeing, hearing, and so on; 7. Technical/craft mind, namely all minds engaged in livelihood; 8. Mind of transformation, which refers to the mind that initiates transformation based on the various dhyānas; 9. Mind of a learner (śaikṣa), which refers to the tainted or untainted causal minds of persons of the three vehicles; 10. Mind of an adept (aśaikṣa), which refers to the untainted fruition minds of persons of the three vehicles. Among these ten minds, the desire realm has eight, excluding [those of] the learner and the adept. In the system of the *Tattvasiddhi*, in the stage of the desire realm there is the lightning-like samādhi, which can give rise to the untainted. If following this doctrine, the desire realm also has the minds of the learner and adept, but the *Abhidharma* does not establish this. The form realm has eight, excluding the unwholesome mind and the technical/craft mind; none of the higher stages have unwholesome or technical/craft minds. Therefore, in the system of the *Tattvasiddhi*, the upper realms can give rise to unwholesomeness of the desire realm, but the *Abhidharma* does not establish this. In the formless realm, the lower three stations of emptiness have only six minds, excluding the unwholesome mind, the comportment mind, the technical/craft mind, and the transformation mind, having the remaining six kinds. In the system of the *Tattvasiddhi*, the formless [realm] can also give rise to unwholesomeness of the desire realm. Because the Mahāyāna expounds that there is physical form in the formless realm, it also has minds of comportment, transformation, and so on, but the *Abhidharma* does not establish this. In the stage of neither-perception-nor-non-perception, there are only four minds: expedient, acquired at birth, defiled, and retribution-born; because there is no untaintedness there, the minds of the learner and adept are excluded, and the rest are as stated above. Such are the distinctions among minds.