大乘義章 4.6

4.6

染法因者，如論中說「十二因緣，隨言分異，名隨說因。」以有因者，釋有三義：一者通就十二因緣相望以釋，以有前支，後支得生，名以有因。二就因果相對分別，以有過因，現果得生；以有今因，來報得起。名以有因。三就受生強者以說，三有受生，皆由於愛，故論說言「唯愛能令諸有相續。以有愛故，諸有支生，名以有因。」論依後釋，故論言「顧念味著，諸有支生，名為以有。」味猶愛也。種殖因者，釋有兩義：一業煩惱相對分別。業為正種，煩惱緣助，是二和合，名種殖因。二就內外相對分別。結業為種，惡友邪法、六塵境界以之為緣，因緣和合，能生於後，名為種殖。論依後釋，故論說言「無明等法現法種子，生餘生死，名種殖因。」言攝因者，訓釋有二：一業煩惱相對分別。業為正種，煩惱緣助。煩惱之緣，潤彼業種，攝生後果，名為攝因。二就內外相對分別。業與煩惱，合為正種，惡友邪法六塵境界以之為緣，攝無明行，令生後果，名為攝因。論依後釋，故論說言「於現在世，不近善友、不聞正法、習不正思，無明等生，名為攝因。」惡友邪法，如似水土。習近聽受、不正思惟，如似人功。由是力故，令無明行，生後果報，是故名為無明等生。此生皆由惡友邪法、不正思惟，是故名彼以為攝因。言生因果者，訓釋有二：一業煩惱相對分別。業為正因，煩惱為緣，業之正因能生後果，故名生因。二者內外相對分別。煩惱與業同為正因，惡友邪法以之為緣，因能生果，故名生因。論依後釋。言長因者，無明行等漸漸增長，至未來世生死果報，是名長因。故論說言「無明至後有，增進相求，至餘生死，名為長因。」准前世間種殖之事，應從生後增向老死以為長因。但今論家，因增向果亦名為長。何故如是？後據內心，心有漸習趣果之義，增長義顯故說為長。彼前外種非是心法，無有漸習向果之義，增長不顯，故不名長。若互相從，皆得無傷。自種因者，六道種子，當分生果，名自種因。故論說言「各各種子無明等生，名為自種。」六道因別，故云各各。彼彼因中，皆悉從於無明行等生後果報，是故說為無明等生。共事因者，始從以有乃至自種，共成一種因緣之事，故云共事。隨說因者，但能別法，不能生長，故不說共。相違因者，無漏道品能違染法，名相違因。不相違者，猶是向前以有等事相對故來。染因如是（此二門竟）。

Regarding the cause of defiled phenomena, as the treatise states: 'The twelve links of dependent origination are distinguished according to conventional designation; this is called the cause by conventional expression.' Regarding the cause by being, there are three interpretations: First, generally explained by viewing the twelve links of dependent origination in mutual relation: because there is a preceding link, a subsequent link can arise; this is called the cause by being. Second, distinguished in terms of the mutual correlation between cause and effect: because there is a past cause, the present fruit can arise; because there is a present cause, the future retribution can arise; this is called the cause by being. Third, explained in terms of the predominant factor in receiving rebirth: receiving rebirth in the three realms of existence is entirely due to craving, and therefore the treatise states, 'Only craving can cause the various realms of existence to continue in succession. Because there is craving, the various links of existence arise; this is called the cause by being.' The treatise follows this latter interpretation, and therefore the treatise states: 'Through longing and attachment, the various links of existence arise; this is called the cause by being.' Attachment is craving. Regarding the cause of planting, there are two interpretations: First, distinguished by contrasting karma and defilement: karma is the primary seed, and defilements serve as auxiliary conditions; when these two combine, it is called the cause of planting. Second, distinguished by contrasting the internal and external: fettering karma is the seed, while evil companions, wrong teachings, and the sense objects of the six dusts serve as conditions; the conjunction of cause and conditions can produce what comes later; this is called planting. The treatise follows this latter interpretation, and therefore the treatise states: 'Present-life seeds, such as ignorance and other dharmas, producing further saṃsāra, are called the cause of planting.' Regarding the cause of gathering, there are two glosses: First, distinguished by contrasting karma and defilement: karma is the primary seed, and defilements are auxiliary conditions; the condition of defilements moistens that karmic seed, gathering and producing subsequent fruit; this is called the cause of gathering. Second, distinguished by contrasting the internal and external: karma and defilements combine to form the primary seed, and evil companions, wrong teachings, and the sense objects of the six dusts serve as conditions, gathering ignorance and volitional formations so as to make them produce subsequent fruit; this is called the cause of gathering. The treatise follows this latter interpretation, and therefore the treatise states: 'In the present life, not associating with virtuous friends, not hearing the true Dharma, and habituating improper reflection, ignorance and so forth arise; this is called the cause of gathering.' Evil companions and wrong teachings are like water and soil; associating, listening, and improper reflection are like human effort. Through the power of these, ignorance and volitional formations are caused to produce subsequent karmic retribution, and therefore it is called 'ignorance and so forth arise.' Because this arising entirely originates from evil companions, wrong teachings, and improper reflection, they are called the cause of gathering. Regarding the cause of generating, there are two glosses: First, distinguished by contrasting karma and defilement: karma is the primary cause, and defilement is the condition; the primary cause of karma can produce subsequent fruit, and so it is called the cause of generating. Second, distinguished by contrasting the internal and external: defilement and karma together form the primary cause, while evil companions and wrong teachings serve as conditions; because the cause can produce the fruit, it is called the cause of generating. The treatise follows this latter interpretation. Regarding the cause of growth: ignorance, volitional formations, and so on gradually increase and grow, reaching the karmic retribution of birth-and-death in future lives; this is called the cause of growth. Therefore the treatise states: 'From ignorance leading to future existence, increasing and seeking one another, reaching further birth-and-death, is called the cause of growth.' By analogy with the worldly matter of planting mentioned before, the cause of growth should be reckoned as increasing from birth onwards toward aging-and-death. However, the author of the present treatise also calls the increase of the cause toward the fruit 'growth.' Why is this? The latter is based on the internal mind: the mind has the quality of gradual habituation proceeding toward the fruit, so the meaning of increase and growth is prominent, and it is therefore called 'growth.' The external seeds mentioned earlier are not mental dharmas and lack the quality of gradual habituation toward the fruit, so increase and growth are not prominent, and they are therefore not called 'growth.' If they are interpreted in accordance with one another, neither reading is impaired. Regarding the cause of its own seed: the seeds of the six destinies each producing their own fruit within their own class is called the cause of its own seed. Therefore the treatise states: 'The respective seeds, such as ignorance and so forth arising, are called their own seed.' Because the causes of the six destinies are different, it says 'respective.' Within each of those causes, subsequent fruit and retribution are produced from ignorance, volitional formations, and so on; therefore it is said that 'ignorance and so forth arise.' Regarding the cause of shared function: starting from the cause by being down to the cause of its own seed, together they accomplish a single matter of cause and conditions, and are therefore called 'shared function.' The cause by conventional expression merely differentiates dharmas and cannot generate or grow [them], so it is not called shared. Regarding the contrary cause: the untainted factors of the path can oppose defiled phenomena; this is called the contrary cause. The non-contrary cause simply refers to the aforementioned matters such as the cause by being when brought into correspondence. Defiled causes are like this (this concludes the second section).