大乘義章 5.38

5.38

第七門中約對生死以別其因。生死有二：一者分段、二者變易。三有生死，名為分段；三乘聖人生滅法身，名為變易。五住之中，前四住地能與分段生死為因。故經說言「又如取緣有漏業因而生三有。」取緣猶是四住地也。問曰：四住云何作因？解有兩義：一依四住造業牽生，故說為因；二由四住潤業受生，故名為因。依如《毘曇》，一切煩惱同皆能潤。若依《成實》，愛結能潤，餘惑佐助。《地經》亦爾，無明能與變易為因。故經說言「無明為緣，無漏業因，生阿羅漢、辟支、菩薩三種生身。」問曰：無明云何能與變易作因？解亦有二：一由無明起無漏業，生變易果，故說為因；二依無明起變易報，故說為因。問曰：無明云何能起無漏之業？解有兩義：一前為後因，由前無明，修起後治。二同時因，無明即是七識心體，依此心體起無漏業，如依睡心而起夢知。故《勝鬘》云「無漏業生，依無明地。」又問：無明云何能起變易之報？解亦有二：一前為後因，由前無明不了真如，令後生滅變易報起，二同時因，無明即是七識心體，此依心體起變易果，如依睡心起夢中身，故說為因。理實凡時無明住地亦起分段，依妄想心起生死故，如依睡心而起夢身。故《涅槃》云「身與煩惱一時而有。雖俱一時，要因煩惱而得有身，終不因身而起煩惱。如燈因炷，非炷因燈。」此望無明以說同時，非望四住亦起變易之果。愛佛煩惱能得變易法身果故，微故不說。

The seventh section distinguishes their causes in relation to saṃsāra. There are two kinds of saṃsāra: first, portion-and-segment; second, transformation. The saṃsāra of the three realms of existence is called portion-and-segment; the dharmakāya of arising and cessation of the noble ones of the three vehicles is called transformation. Among the five entrenchments, the first four entrenchments can serve as the causes for portion-and-segment saṃsāra. Thus a sūtra states: "Furthermore, it is like grasping serving as condition and tainted karma serving as cause, giving rise to the three realms of existence." Grasping as condition is just the four entrenchments. Question: How do the four entrenchments act as causes? There are two explanations of this meaning: First, dependent on the four entrenchments one creates karma that pulls forth birth, and therefore they are spoken of as causes. Second, due to the four entrenchments they moisten karma and one receives birth, and therefore they are named causes. According to the Abhidharma, all afflictions can equally moisten. If according to the Tattvasiddhi, the fetter of craving can moisten, and the remaining afflictions assist. The Daśabhūmika-sūtra is also like this. Ignorance can serve as the cause for transformation. Thus a sūtra states: "With ignorance as condition and untainted karma as cause, the three kinds of rebirth bodies of arhats, pratyekabuddhas, and bodhisattvas are produced." Question: How can ignorance serve as a cause for transformation? There are also two explanations: First, due to ignorance one gives rise to untainted karma, producing the fruit of transformation, and therefore it is spoken of as a cause. Second, dependent on ignorance one gives rise to the retribution of transformation, and therefore it is spoken of as a cause. Question: How can ignorance give rise to untainted karma? There are two explanations of this meaning: First, the preceding is the cause for the subsequent: due to preceding ignorance, one cultivates and gives rise to the subsequent counteragent. Second, simultaneous cause: ignorance is itself the substance of the mind of the seven consciousnesses, and dependent on this substance of mind one gives rise to untainted karma, just as dependent on a sleeping mind one gives rise to dream-cognition. Thus the Śrīmālādevī-sūtra says: "The arising of untainted karma relies on the entrenchment of ignorance." Question again: How can ignorance give rise to the retribution of transformation? There are also two explanations: First, the preceding is the cause for the subsequent: due to preceding ignorance failing to clearly comprehend tathatā, it causes the subsequent retribution of arising and ceasing transformation to arise. Second, simultaneous cause: ignorance is itself the substance of the mind of the seven consciousnesses, and dependent on this substance of mind one gives rise to the fruit of transformation, just as dependent on a sleeping mind one gives rise to a body within a dream; therefore it is spoken of as a cause. In real principle, when one is an ordinary person, the entrenchment of ignorance also gives rise to portion-and-segment, because dependent on the mind of deluded conceptualization one gives rise to saṃsāra, just as dependent on a sleeping mind one gives rise to a dream body. Thus the Mahāparinirvāṇa-sūtra says: "The body and the afflictions exist at one and the same time. Although simultaneous together, one must depend on afflictions to come to have a body; one never gives rise to afflictions because of the body. It is like a lamp depending on a wick, not a wick depending on a lamp." This is spoken of as simultaneous in relation to ignorance, not that in relation to the four entrenchments one also gives rise to the fruit of transformation. Because the affliction of love for the Buddha can obtain the fruit of the transformation dharmakāya, being subtle, it is not spoken of.