大乘法苑義林章 3.7

3.7

依因緣辨造者，初辨因造、後辨緣造。因造有二：一十因、二六因。十因造者，大望造色，總有七因：一牽引因；二生起因，無記因中未潤已潤，外穀麥等望牙等故；三攝受因，士用依處所攝受故；四引發因；五定異因，引同類起及自性故；六同事因、七不相違因，攝前諸因為此二故。其相違因互能相損，而為因故，無相違因。大非言說，無隨說因。觀待因疎，無觀待因。有義為八，唯除隨說及相違因，亦通觀待立此二故。有義：或九，加相違因。造色望大能為八因：一隨說因，音聲言說詮辨大故；二觀待因，疎相待故；三牽引因、四生起因，染淨因中，律不律儀及定俱戒未潤、已潤，為此二故；五攝受因，作用依處所攝受故；六定異因，定別能招自異熟故；七同事因、八不相違因，除引發者，能引自類同品、勝品，為彼因故。除相違者，不相順故。或說有九，加引發因。義亦得成，相引發故。或為十因，有相違故。六因造者，現行六因，《顯揚》十八說皆增上緣。《對法》第四云「當知一切因，皆能作因所攝。為顯差別義，復別建立餘五因。」若依因緣辨六因者，《攝大乘論》、《唯識》等說「種子望現，為能作、俱有、相應、遍行。種望於種亦為同類，然無異熟，非因緣故。大望造色皆非六因。造望大種為異熟因，感彼果故。」今依增上緣辨六因造者，大望造色唯有三因：一能作因，能與彼力不障礙故。二同類因，令增長故。《對法》文中依前熏種引後果生，亦依現行相望而說，非種望種。三俱有因，《對法》第四說「大種造色，必俱生故，為俱有因。非是同得一果義故。非心心所，無相應因。非善惡業，無異熟因。非煩惱性故，無遍行因。造色望大亦為三因：一能作因，此因寬故。二俱有因，不相離故。三異熟因，律不律儀及定俱戒能招大故。或為四因，加同類因，如引發故。無餘可知。」此說同世，非別世造，依處而有，非異世故。唯律儀色，依不現行法建立色性，亦異世造，過去大種造現色故。有漏色聲唯無記性。若無漏位，大、造俱善，故但應如此中所說。應如是說：過為現因，非過未因。現為現因及未來因。未非未因，過未無故。此中不說過為未因，因果俱無故。亦非後際為前際因，倒因果故。辨因造已。緣造云何？大、造相望為一增上。現行相望，非辨體故，非是因緣。生等五因，增上緣故。非心等故，無餘二緣。此因緣造，依總相說。依有無漏及十二處、三性、三界綺互相望，以大望大、或造望造，因緣多小皆如理思。

Regarding distinguishing creation on the basis of causes and conditions: first is distinguished creation by cause, and next is distinguished creation by condition. Creation by cause has two [aspects]: first, the ten causes; second, the six causes. Regarding creation by the ten causes: with respect to the great [elements] viewed in relation to derived matter, there are in total seven causes: (1) the leading cause; (2) the producing cause, because among indeterminate causes, with respect to unmoistened and moistened, external grain, barley, and the like are [causes] for sprouts and the like; (3) the receiving cause, because they are received by the support of purposive action; (4) the inducing cause; (5) the determinate-differentiation cause, because they induce the arising of their own kind and their own nature; (6) the co-operating cause; and (7) the non-contradictory cause, because these two encompass the preceding causes. As for the contradictory cause, because they mutually injure each other and act as causes, there is no contradictory cause. The great [elements] are not speech, so there is no conventional cause. The dependent cause is remote, so there is no dependent cause. Another opinion holds that there are eight, excluding only the conventional and contradictory causes, since these two are also established throughout dependence. Another opinion holds that there may be nine, adding the contradictory cause. Derived matter viewed in relation to the great [elements] can serve as eight causes: (1) the conventional cause, because vocal speech interprets and explains the great [elements]; (2) the dependent cause, because they are remotely interdependent; (3) the leading cause and (4) the producing cause, because among defiled and pure causes, moral restraint, non-restraint, and meditation-concomitant restraint, whether unmoistened or moistened, serve as these two; (5) the receiving cause, because they are received by the support of activity; (6) the determinate-differentiation cause, because they determinately and distinctively can karmically induce their own maturation; (7) the co-operating cause and (8) the non-contradictory cause, excluding the inducing [cause] because it induces homogeneous and superior states of its own kind, serving as cause for them; excluding the contradictory [cause] because they do not conform. Or it is said that there are nine, adding the inducing cause; this meaning is also valid, because they mutually induce. Or there are ten causes, because there is contradiction. Regarding creation by the six causes: the active six causes are all said in the eighteenth fascicle of the Xianyang to be sovereign conditions. The fourth fascicle of the Abhidharmasamuccaya says: "One should know that all causes are subsumed under the active cause. In order to show distinctive meanings, the remaining five causes are additionally established." If six causes are distinguished on the basis of direct cause and condition (hetupratyaya), the Mahāyānasaṃgraha, the Cheng weishi lun, and the like state: "Seeds viewed in relation to the active serve as active, co-existent, associated, and all-pervading [causes]. Seeds viewed in relation to seeds also serve as homogeneous [causes], but there is no maturation [cause], because it is not a direct cause and condition. The great [elements] viewed in relation to derived matter are none of the six causes. Derived [matter] viewed in relation to the great elements is the maturation cause, because it karmically induces that result." Now, distinguishing creation by the six causes on the basis of the sovereign condition: the great [elements] viewed in relation to derived matter have only three causes: (1) the active cause, because they can give power to them without obstruction; (2) the homogeneous cause, because they cause them to increase—in the text of the Abhidharmasamuccaya, it is said in relation to the former perfuming seeds and inducing later results to arise, and is also said in relation to active dharmas viewed mutually, not seeds viewed in relation to seeds; (3) the co-existent cause—the fourth fascicle of the Abhidharmasamuccaya states: "Because the great elements and derived matter must arise together, they are co-existent causes. It is not with the meaning of obtaining a single result together." Because they are not mind or mental factors, there is no associated cause. Because they are not wholesome or unwholesome karma, there is no maturation cause. Because they are not of the nature of kleśa, there is no all-pervading cause. Derived matter viewed in relation to the great [elements] also serves as three causes: (1) the active cause, because this cause is broad; (2) the co-existent cause, because they are not separated; (3) the maturation cause, because moral restraint, non-restraint, and meditation-concomitant restraint can karmically induce the great [elements]. Or there are four causes, adding the homogeneous cause, as in inducing; that there are no others can be known. This speaks of the same period of time, not creation in a different period, because it exists depending on a support, not in a different period of time. Only restraint matter is established as the nature of matter on the basis of non-active dharmas, and is also created across different periods of time, because past great elements create present matter. Sāsrava matter and sound are exclusively indeterminate in nature. In the anāsrava state, both the great [elements] and derived [matter] are wholesome; therefore, it should only be as spoken of here. It should be stated thus: past is cause for present, not cause for past or future; present is cause for present and cause for future; future is not cause for future, because past and future do not exist. Here it is not said that past is cause for future, because cause and result both do not exist. Nor does aparānta serve as cause for pūrvānta, because that would reverse cause and result. Creation by cause having been distinguished, how is creation by condition? The great [elements] and derived [matter] viewed in relation to each other serve as a single sovereign [condition]. Active dharmas viewed in relation to each other, because they do not produce the substance, are not direct causes and conditions. Because the five causes such as production are sovereign conditions, and because they are not mind and the like, there are no other two conditions. This creation by causes and conditions is stated according to general characteristics. Viewed mutually across sāsrava and anāsrava, the twelve sense bases, the three natures, and the three realms, viewing the great in relation to the great, or derived in relation to derived, whether causes and conditions are many or few should all be reasoned according to principle.