大乘義章 8.8

8.8

次辨因緣。親生名因，疎助目緣。總相麁論，分段生死，有漏業因、四住為緣。故《勝鬘》云「又如取緣有漏業因而生三有。」取猶愛也，於受生時或起婬愛，或復起於花池等愛，逐即受身，故說為緣。受生三界，愛力增強，故偏說之。變易生死，無漏業因、無明為緣。故《勝鬘》云「無漏業因、無明為緣，生阿羅漢辟支佛等。」緣有二種：一前後緣，以前無明，不見諸法本性平等，故求後生。二同時為緣，無明住地是七識體，變易業果依是得立，故說為緣，如夢所作皆依睡心。總相如是。隨別細分，分段生死有善有惡。惡道分段，義別三階：一凡夫所受，惡業為因、四住為緣；二十信所受，惡業為因、四住正緣，悲願隨助；三種性已上至初地受，惡業為因、悲願正緣，四住隨助。若無惡業，苦果不生，是故用彼惡業為因；若無悲願則不往受，是故用彼悲願為緣。故《涅槃》云「地前菩薩，過去所有微塵等業，以願力故，一切悉受。」且說願力，當知亦以悲力故受苦。善道分段亦有三階：一凡夫二乘乃至大乘十信所受，善業為因、四住為緣；二者種性解行所受，善業為因、四住正緣，悲願隨助；三地上所受，善業為因、悲願正緣，四住隨助。變易有二：一事識中變易生死、二妄識中變易生死。事中變易，義別三階：一是羅漢辟支所受，用事識中眾生空觀以為正因、無明為緣；二是種性解行所受，用事識中法空之觀以為正因、無明為緣；三地上所受，事識中非有非無息想之解以為正因、無明為緣。妄中變易亦有三階：一地前所受，用妄識中一切妄想依心之觀以為正因、無明為緣；二地上所受，用妄識中一切妄想依真之觀以為正因、無明為緣；三是八地以上所受，用妄識中唯真無妄息想之觀以為正因、無明為緣。問曰：唯真無妄之觀，能令妄智更不牽後，云何能與變易作因？釋言：此觀望後同類雖不牽生，望後勝品非不能生，故得為因。此等觀別，如前八識章中具辨。前分段死，因故緣新，由是因同、緣有差異。此變易死，緣故因新，為是緣同、因有差別。隨義細論，分段之因、變易之緣非無差別，異相難分，是以不說。理實無明亦扶分段，四住之習亦佐變易，相隱微少，故癈不論（此五門竟）。

Next, explaining their causes and conditions. That which directly generates is called the cause; that which distantly assists is termed the condition. To discuss them generally and broadly: for fragmentary saṃsāra, sāsrava karma is the cause, and the four entrenchments are the condition. Therefore, the Śrīmālā[devī-sūtra] states: "Furthermore, taking grasping as the condition and sāsrava karma as the cause, the three realms of existence are born." "Grasping" is like craving: at the time of taking rebirth, one might generate sexual craving, or again generate craving for lotus ponds and so forth, whereupon one immediately takes on a body; therefore, it is spoken of as the condition. When taking rebirth in the three realms, the force of craving is predominant, which is why it is singled out. For transformative saṃsāra, anāsrava karma is the cause, and ignorance is the condition. Therefore, the Śrīmālā[devī-sūtra] states: "Taking anāsrava karma as the cause and ignorance as the condition, arhats, pratyekabuddhas, and so forth are born." Conditions are of two kinds: First, anterior-posterior conditions: because of previous ignorance, not seeing the fundamental equality of the nature of dharmas, one consequently seeks future birth. Second, simultaneous conditions: the entrenchment of ignorance is the substance of the seventh consciousness; the transformative karmic fruit is established relying upon this, which is why it is called the condition, just as deeds performed in a dream all rely on the sleeping mind. Such is the general aspect. When subdividing them according to specific distinctions, fragmentary saṃsāra comprises good and evil. Fragmentary [birth] in evil destinies differs across three stages in its meaning: First, that undergone by ordinary beings, with evil karma as the cause and the four entrenchments as the condition. Second, that undergone [at the stage of] the ten faiths, with evil karma as the cause, the four entrenchments as the primary condition, and compassionate vows assisting as an auxiliary. Third, that undergone from the lineage stage up to the first bhūmi, with evil karma as the cause, compassionate vows as the primary condition, and the four entrenchments assisting as an auxiliary. If there were no evil karma, the suffering fruit would not arise; therefore, that evil karma is taken as the cause. If there were no compassionate vows, one would not go to undergo it; therefore, those compassionate vows are taken as the condition. Hence the Nirvāṇa[sūtra] says: "Due to the power of vows, bodhisattvas prior to the stages undergo entirely all karma from the past, minute as particles of dust." Though it speaks only of the power of vows, one should know that they also undergo suffering due to the power of compassion. Fragmentary [birth] in good destinies also has three stages: First, that undergone by ordinary beings, the two vehicles, and up to the ten faiths of the Mahāyāna, with good karma as the cause and the four entrenchments as the condition. Second, that undergone [at the stages of] lineage and understanding-practice, with good karma as the cause, the four entrenchments as the primary condition, and compassionate vows assisting as an auxiliary. Third, that undergone above the bhūmis, with good karma as the cause, compassionate vows as the primary condition, and the four entrenchments assisting as an auxiliary. Transformative [saṃsāra] is of two kinds: first, transformative saṃsāra within phenomenal consciousness; second, transformative saṃsāra within deluded consciousness. Transformative [saṃsāra] within phenomenal [consciousness] differs across three stages in its meaning: First, that undergone by arhats and pratyekabuddhas, taking the contemplation of the emptiness of sentient beings within phenomenal consciousness as the primary cause, and ignorance as the condition. Second, that undergone [at the stages of] lineage and understanding-practice, taking the contemplation of the emptiness of dharmas within phenomenal consciousness as the primary cause, and ignorance as the condition. Third, that undergone above the bhūmis, taking the understanding that halts conceptualization—neither existent nor non-existent—within phenomenal consciousness as the primary cause, and ignorance as the condition. Transformative [saṃsāra] within deluded [consciousness] also has three stages: First, that undergone prior to the bhūmis, taking the contemplation within deluded consciousness that all deluded conceptualizations rely on the mind as the primary cause, and ignorance as the condition. Second, that undergone above the bhūmis, taking the contemplation within deluded consciousness that all deluded conceptualizations rely on the true as the primary cause, and ignorance as the condition. Third, that undergone on the eighth bhūmi and above, taking the contemplation within deluded consciousness that halts conceptualization, being solely true without delusion, as the primary cause, and ignorance as the condition. Question: The contemplation that is solely true without delusion can cause deluded cognition to no longer lead to future [rebirth]; how could it serve as a cause for transformative [saṃsāra]? Explanation: Although this contemplation does not lead to birth when viewed in relation to subsequent [states of] the same class, it is not incapable of giving rise to superior subsequent classes; therefore, it can serve as a cause. These distinctions in contemplation are fully explained in the preceding chapter on the eight consciousnesses. In the preceding fragmentary death, the cause is old while the condition is new; hence the causes are the same, while the conditions differ. In this transformative death, the condition is old while the cause is new; for this reason, the conditions are the same, while the causes differ. If discussed finely according to their significance, the causes of fragmentary [death] and the conditions of transformative [death] are not without differences; but because their distinct marks are difficult to discern, they are not discussed. In actual truth, ignorance also supports fragmentary [death], and the residual impressions of the four entrenchments also assist transformative [death]; but because these marks are subtle and minute, they are set aside and not discussed (here ends the fifth gate).