大乘義章 4.4

4.4

第一門中，先列十名、後辨其相。十因義，出《地持論》能生曰因。因義不同，一門說十。十名是何？一隨說因、二以有因、三種殖因、四者生因、五者攝因、六者長因、七自種因、八共事因、九相違因、十不相違因。名字如是。隨說因者，是名不足，若具應言隨名隨想隨說因也。其義云何？廢名息想，去其言說，以求諸法。諸法體同，猶如幻化因緣虛集，非有非無，無一定相可以自別。賴名藉想、假於言說，設施彼法。法隨名等，方有種種事相差別。事相所隨名相言說，是則法因，名隨說因。故論說言「彼一切法名，名已想，想已說，此諸法名想言說，名隨說因。」此因最寬，諸法差別皆由名故。以有因者，諸法相望，迭相由藉，以有此故得有彼法，名以有因。於中有二：一相順以有，如論中說「以有手故，有所作等。」二相違以有，如論中說「以有飢渴，求飲食等。」此因寬長，所生之果亦寬亦長，遍一切處無不有故。種植因者，如彼世間種植之事，人功水土種子和合，名為種植。以此種植與彼芽莖乃至菓實以為因故，名種植因。此因亦寬，時分最促，所生極長。以此因中具攝種子人功水土，故名為寬。但取一運和合之時說為種植，故攝為促。所生之果，始從芽莖乃至成就，故名為長。言生因者，直取種子親能生芽，故名生因。是因狹促，所生亦促。以此生因，局在種子，不通水土，故名為狹。芽生已前，說為生因，不通於後，故稱為促。所生之果，局在於芽，所以不長。斯乃且就外事為言。若據染法，至果長通，後當辨之。言攝因者，水土潤澤，攝生於芽，故名攝因。是因狹促，所生亦促。偏取水土，不收種子，故名為狹。局在芽前，不通於後，故名為促。所生之果，局在於芽，故說為短。言長因者，芽莖已後，次第增長，是名長因。是因狹長，所生亦長。以是因中不攝水土，故名為狹。從芽已後，乃至成熟，皆是長因，故名為長。若就內法，因增向果，亦有長義。所生之果，亦統始終，故名為長。自種因者，還就種子望後芽莖，乃至成熟同類相起，簡別異類，故名自種。如麥生麥、穀生穀芽。是因狹促，與生因同。所生是長，從芽至熟，皆是自種所生果故。共事因者，如論釋言「從以有因乃至自種，名共事因。」此等和合，共成世間因種事故，名為共事。前隨說因，以何義故不名共事？以彼言說但可別法，不能生長，故非共事。是因寬長，無不在故。果無別體，不可論之。相違因者，有為之法有成有壞。相違之法違害前事，令其滅壞障礙於生，名相違因。如彼論說相違有六，此中唯取生相違法為相違因。不相違者，相順之法助成前事，名不相違。何者是乎？若別論之，牙生已後，所依水土是不相違。通以論之，種殖已後所依水土，皆名不違。此之十因，統通諸法。今且就彼因種之事，以顯其相。

In the first section, the ten names are listed first, and their characteristics are analyzed afterward. The doctrine of the ten causes comes from the Bodhisattvabhūmi. What can produce is called a "cause." Because the meanings of causes are not the same, ten are explained in one section. What are the ten names? 1. Cause of conventional designation; 2. Cause of dependence; 3. Cause of planting; 4. Generative cause; 5. Upholding cause; 6. Augmenting cause; 7. Specific-seed cause; 8. Cause of common function; 9. Obstructing cause; 10. Non-obstructing cause. Such are the names. As for the "cause of conventional designation," this name is incomplete; if stated fully, it should be called the "cause according with names, thoughts, and verbal designations." What does it mean? Setting aside names, halting thoughts, and discarding verbal designations to seek all dharmas, all dharmas are identical in essence, like an illusory, false assembly of causes and conditions, neither existing nor non-existing, without any fixed characteristic by which they can be distinguished. Relying on names, depending on thoughts, and borrowing verbal designations, those dharmas are posited. Only following names and the like do dharmas have diverse phenomenal differentiations. The names, characteristics, and verbal designations that phenomena follow are the causes of dharmas, called the cause of conventional designation. Therefore the treatise says: "Names for all those dharmas: having named, one thinks; having thought, one speaks. These names, thoughts, and verbal designations of dharmas are called the cause of conventional designation." This cause is the broadest, because the distinctions among all dharmas are entirely due to names. As for the "cause of dependence," when all dharmas are viewed in relation to one another, they mutually depend on each other; because this exists, that dharma can exist, so it is called the cause of dependence. Within this there are two: first, dependence through accord, as the treatise says, "Because there is a hand, there is action, and so forth"; second, dependence through opposition, as the treatise says, "Because there is hunger and thirst, one seeks food and drink, and so forth." This cause is broad and lasting, and the fruit it produces is also broad and lasting, for there is nowhere it does not exist. As for the "cause of planting," it is like the worldly act of planting, where human labor, water, earth, and seeds combine, which is called planting. Because this planting serves as the cause for the sprout, stalk, and even the fruit, it is called the cause of planting. This cause is also broad, yet its duration is the shortest, while what it produces is extremely long-lasting. Because this cause fully encompasses the seed, human labor, water, and earth, it is called broad. But taking only the single moment of combination as planting, its scope is brief. As for the fruit produced, it begins from the sprout and stalk up to completion, so it is called long-lasting. As for the "generative cause," it directly takes the seed that can intimately produce the sprout, so it is called the generative cause. This cause is narrow and brief, and what it produces is also brief. Because this generative cause is confined to the seed and does not extend to water and earth, it is called narrow. Before the sprout arises, it is called the generative cause, but it does not extend to what comes after, so it is called brief. The fruit produced is confined to the sprout, and therefore is not long-lasting. This is speaking temporarily with respect to external matters. If based on defiled dharmas, it extends fully to the fruit, as will be distinguished later. As for the "upholding cause," the moisture of water and earth upholds and generates the sprout, so it is called the upholding cause. This cause is narrow and brief, and what it produces is also brief. Specifically taking water and earth without including the seed, it is called narrow. Confined to the time before the sprout, not extending to what follows, it is called brief. The fruit produced is confined to the sprout, so it is said to be short. As for the "augmenting cause," it refers to the gradual growth after the sprout and stalk, so it is called the augmenting cause. This cause is narrow and long-lasting, and what it produces is also long-lasting. Because this cause does not encompass water and earth, it is called narrow. From the sprout onward up to maturation, all are augmenting causes, so it is called long-lasting. If applied to internal dharmas, where the cause increases toward the fruit, it also has the meaning of being long-lasting. The fruit produced also encompasses the beginning and the end, so it is called long-lasting. As for the "specific-seed cause," it refers again to the seed in relation to the subsequent sprout and stalk up to maturation, arising within the same category and excluding different categories, so it is called specific seed; like wheat producing wheat, or grain producing grain sprouts. This cause is narrow and brief, the same as the generative cause. What it produces is long-lasting, because from the sprout to maturity, all are fruits produced by its own specific seed. As for the "cause of common function," as the treatise explains: "From the cause of dependence up to the specific seed, it is called the cause of common function." These combine to jointly accomplish the matter of worldly causal seeds, so it is called common function. For what reason is the preceding cause of conventional designation not called common function? Because that verbal designation can only distinguish dharmas and cannot produce or grow them, it is not a common function. This cause is broad and lasting, for there is nowhere it does not exist. Its fruit has no separate entity, so it cannot be discussed [as a distinct entity]. As for the "obstructing cause," conditioned dharmas have formation and destruction. Dharmas of opposition obstruct and harm the preceding event, causing it to perish or obstructing its arising, so it is called an obstructing cause. As that treatise explains, there are six kinds of obstruction; here, only dharmas that obstruct arising are taken as the obstructing cause. As for the "non-obstructing cause," dharmas of accord assist in accomplishing the preceding event, so it is called non-obstructing. What is it? If discussed specifically, the water and earth relied upon after the sprout arises are non-obstructing. If discussed generally, the water and earth relied upon after planting are all called non-obstructing. These ten causes comprehensively apply to all dharmas. Here we have temporarily explained their characteristics with respect to the phenomenon of causal planting.