大乘法苑義林章 7.11.1

7.11.1

第四因起果相者，《攝大乘》等說一種因。 彼論第六卷說「入所知相云何應見？ 多聞熏習，所依非阿賴耶識所攝」等。 又云「由何能入？ 由善根力所任持故。 乃至廣說，多聞熏習是出世心種子性故。 」此說最初修四勝行：一親近善士以為勝緣、二聽聞正法、三如理思惟、四如說修行。 後三內行，內行要先多聞熏習，其小聞者無容得故。 此多聞種，《成唯識》等略有三釋：一唯新熏，唯有漏種以為因緣親生無漏。 《唯識論》中雖已廣破，依《瑜伽論》五十二「問：若諸習氣攝一切種子，復名遍行麁重者，諸出世間法從何種子生？ 若言麁重自性種子為種子生，不應道理。 」故知有漏非無漏法親生因緣。 二唯本有，諸無漏種未發心前名性種姓，發心已後名習種姓，熏習彼用令漸增故。 見道以前有漏聞熏能生現行，無漏未起，雙取此二名順解脫、決擇分善。 故《雜集》說「決擇分善雖修道斷，然得建立為無漏性道諦所攝。 見道以後無漏種子方生現行，第八地前二種雜起，成佛以後諸有漏善及因無漏竝皆轉滅，諸果無漏圓滿生起。 故《涅槃》說『捨無常色獲得常色，受、想、行、識亦復如是。 』」今觀彼義，唯舊種子生現，都無現行更新熏種子。 《唯識論》中亦已廣破。 三者種子皆有二種，本有、新熏。 見道以前同第二說，見道以後諸無漏種本有生現行，新諸現行復熏成新種。 略有二義：一者轉滅、二者轉齊。 轉滅義者，如大乘位無始以來加行勝善、無漏善種，未逢緣故皆唯下品。 見道以前有漏聞熏為勝緣故，資下無漏種漸令增勝，至見道位生下現行，現行復熏下品種子，見道修習以為緣故。 至修道位，前剎那中見道下種滅，修道中種生生中現行，現行復熏中品種子，修道修習以為緣故。 至究竟位，前剎那中中品無漏種滅，後剎那中上品無漏種生，無所依故、道已滿故，更不熏習。 本唯一品，劣滅勝生，故名轉滅。 後修習故，前之同類不能為同類因引後同類果故，如是地地下中上品諸無漏種，及諸位中加行勝善下中上品諸有漏種，皆應准知。 至佛位中，唯有無漏上品圓滿，無漏中下、一切有漏竝皆捨滅，故經說捨無常色等。 二者轉齊，法爾種子皆有三品：初修下故，至見道位，下品無漏種生現行，現行復熏下品種子，若無修習任運下生。 由修習故至修道位，中品種子生中現行，現行復熏中品種子，前之下品亦轉成中，若不熏習任運中生。 由修習故至佛位中，上品種子生上現行，道已滿故、無所熏故，更不熏習。 中品種子竝轉成上，前中下種不復相續，與後勝齊，故名轉齊，故經說言捨無常色等。 望自同品可名轉滅，言轉齊名者望他異品。 此多聞熏種，見道以前，有漏種子親為因緣生諸現行，現行為因緣復熏成種。 望無漏種餘出世法，為增上緣，由無漏種所資持故。 諸有漏種感勝異熟，不造無間業、不墮惡趣等。 由有漏法資無漏故，當生出世無漏現行。 見道以後，無漏種子親為因緣生無漏現行，與有漏法為增上緣，令有漏善感十王果。 諸有漏善資助無漏，展轉增明證離繫法，乃至成佛，有漏皆滅純無漏在，諸有受生皆依示現。 此聞熏習，見道以前，聞似法義理智法已，數起思惟，乃至四善根中等引修習。 至見道位，能證智起熏發種子，所生現智所現相好，為受用身因，所證理明為法身因。 故《勝鬘》說「於無量煩惱藏所纏如來藏不疑惑者，於出無量煩惱藏所纏如來法身亦無疑惑。 」修二因故，復得二身。 化身但由大悲熏煮，修前二因願力所起。 《金光明》說是第一身依應身顯，是第二身依法身顯，法身無依說是如如、如如智故。 大菩提心以善根為自體，善根即是大菩提性。 《智度論》說「智及智處皆名般若。 」〈菩薩地〉說「菩提、菩提斷俱名為菩提，其諸善根即是多聞熏習種故。 」《涅槃》等經說「有二種因：一生因，如芽生莖；

Fourth, regarding the marks of the fruit arising from the cause: The Mahāyānasaṃgraha and others state one kind of cause. Fascicle six of that treatise states: 'How should entry into the marks of the knowable be seen? Through the perfuming of extensive hearing, whose basis is not subsumed under the ālayavijñāna,' and so forth. It also says: 'By what is one able to enter? By being sustained by the power of roots of goodness,' and so on at length, 'because the perfuming of extensive hearing is of the nature of seeds of the supramundane mind.' This refers to initially cultivating the four superior practices: 1. associating with virtuous friends as the superior condition, 2. hearing the correct Dharma, 3. proper reflection, and 4. practicing as taught. The latter three are internal practices; internal practices must be preceded by the perfuming of extensive hearing, for one of little hearing cannot possibly obtain them. Regarding this seed of extensive hearing, the Cheng weishi lun and other texts have briefly three explanations: 1. Solely newly perfumed: only sāsrava seeds act as the direct cause to directly produce the anāsrava. Although this has been extensively refuted in the Weishi lun, it relies on Yogācārabhūmi, fascicle 52: 'Question: If all impressions subsume all seeds and are further called universally active heavy defilements, from what seeds do supramundane dharmas arise? If one says that they arise taking the seed of the nature of heavy defilements as their seed, that is unreasonable.' Thus it is known that the sāsrava is not the direct cause that directly produces anāsrava dharmas. 2. Solely originally existent: all anāsrava seeds before generating the [bodhi] resolve are called the natural lineage, and after generating the resolve are called the acquired lineage, because perfuming their function causes them to gradually increase. Before the path of seeing, sāsrava hearing and perfuming can produce active manifestations while the anāsrava has not yet arisen; taking these two together is called the roots of goodness conducive to liberation and to definitive penetration. Therefore the Abhidharmasamuccaya-vyākhyā says: 'Although the roots of goodness conducive to definitive penetration are abandoned in the path of cultivation, they are nevertheless established as being subsumed under the truth of the path of anāsrava nature.' Only after the path of seeing do the anāsrava seeds generate active manifestations; before the eighth bhūmi the two kinds arise mixed together; after attaining Buddhahood, all sāsrava wholesome dharmas and the causal anāsrava are both transformed and eliminated, and the fruitional anāsrava arises in perfection. Thus the Nirvāṇa-sūtra says: 'Relinquishing impermanent form, one attains permanent form; feeling, perception, karmic formations, and consciousness are also like this.' Now observing that position, only old seeds produce active manifestations, and active manifestations do not newly perfume seeds at all. This has also been extensively refuted in the Weishi lun. 3. Seeds are of both kinds: originally existent and newly perfumed. Prior to the path of seeing it is the same as the second explanation; after the path of seeing, originally existent anāsrava seeds generate active manifestations, and new active manifestations in turn perfume into new seeds. There are briefly two meanings: the first is transformation through extinction, and the second is transformation into equivalence. As for the meaning of transformation through extinction: just as in the stages of the Mahāyāna from beginningless time, the superior wholesome and anāsrava wholesome seeds of preparation, not having met the conditions, are all only of the lower grade. Prior to the path of seeing, with the sāsrava hearing and perfuming as the superior condition, the lower anāsrava seeds are assisted and gradually caused to increase, reaching the stage of the path of seeing to produce lower active manifestations, which active manifestations in turn perfume lower-grade seeds, with the cultivation of the path of seeing serving as the condition. Reaching the stage of the path of cultivation, in the preceding moment the lower seeds of the path of seeing cease, and the middle seeds of the path of cultivation arise and generate middle active manifestations, which active manifestations in turn perfume middle-grade seeds, with the cultivation of the path of cultivation serving as the condition. Reaching the ultimate stage, in the preceding moment the middle-grade anāsrava seeds cease, and in the subsequent moment the upper-grade anāsrava seeds arise; having no basis [for further perfuming] and the path being perfected, they are no longer perfumed. Originally being of only one grade, the inferior ceases and the superior arises; hence it is called transformation through extinction. Because of subsequent cultivation, the preceding of the same category cannot serve as a cause of the same category to induce a subsequent fruit of the same category; thus, the lower, middle, and upper-grade anāsrava seeds of each successive bhūmi, as well as the lower, middle, and upper-grade sāsrava seeds of superior preparation in each stage, should all be understood accordingly. Reaching the Buddha stage, there is only the perfected upper grade of the anāsrava; the middle and lower anāsrava and all sāsrava are entirely abandoned and ceased, which is why the sūtra speaks of relinquishing impermanent form and so on. As for transformation into equivalence: by nature, seeds all have three grades. Because one initially cultivates the lower, upon reaching the path of seeing, the lower-grade anāsrava seeds produce active manifestations, which in turn perfume lower-grade seeds; without cultivation, they would spontaneously produce the lower. Because of cultivation, upon reaching the path of cultivation, the middle-grade seeds produce middle active manifestations, which in turn perfume middle-grade seeds, and the preceding lower grade is also transformed into the middle; if not cultivated, they would spontaneously produce the middle. Because of cultivation, upon reaching the Buddha stage, the upper-grade seeds produce upper active manifestations; because the path is already perfected and there is nothing to be perfumed, they are no longer perfumed. The middle-grade seeds are all transformed into the upper grade, and the preceding middle and lower seeds no longer continue, becoming equivalent to the subsequent superior; hence it is called transformation into equivalence, which is why the sūtra says that one relinquishes impermanent form and so on. From the viewpoint of its own category, it can be called transformation through extinction; the term 'transformation into equivalence' is used from the viewpoint of other, different categories. Regarding this seed of hearing and perfuming: prior to the path of seeing, sāsrava seeds act directly as the direct cause to produce active manifestations, and active manifestations act as the direct cause to perfume and form seeds in turn. Toward anāsrava seeds and other supramundane dharmas, they serve as the sovereign condition, being sustained by anāsrava seeds. The various sāsrava seeds induce superior karmic maturation, not creating uninterrupted karma, not falling into evil destinies, and so forth. Because sāsrava dharmas assist the anāsrava, supramundane anāsrava active manifestations will arise. After the path of seeing, anāsrava seeds directly serve as the direct cause to produce anāsrava active manifestations, and serve as the sovereign condition for sāsrava dharmas, causing sāsrava goodness to induce the fruit of the ten kings. The various sāsrava wholesome dharmas assist the anāsrava, mutually increasing in clarity to realize the dharma of disjunction, up until the attainment of Buddhahood, where the sāsrava is entirely eliminated and the purely anāsrava remains, with any taking of rebirth relying solely on manifestation. Regarding this perfuming of hearing: prior to the path of seeing, after hearing the Dharma of cognitive wisdom concerning the principles and meanings resembling the Dharma, one repeatedly gives rise to reflection, up to cultivating within equipoise in the four roots of goodness. Reaching the stage of the path of seeing, the realizing cognition arises and perfumes and activates seeds; the active cognition produced and the physical marks manifested serve as the cause of the enjoyment body, and the clarity of the realized principle serves as the cause of the Dharma body. Therefore, the Śrīmālā[-sūtra] says: 'Those who do not doubt the tathāgatagarbha enveloped by the store of immeasurable kleśas also do not doubt the Tathāgata's Dharma body emerged from the envelope of the store of immeasurable kleśas.' Because two causes are cultivated, two bodies are further obtained. The transformation body is generated solely by the perfuming and cooking of great compassion and the power of vows cultivating the preceding two causes. The Suvarṇaprabhāsa says that the first body is manifested relying on the saṃbhogakāya, and the second body is manifested relying on the dharmakāya; because the dharmakāya is without reliance, it is stated to be tathatā and the cognition of tathatā. The great bodhicitta takes roots of goodness as its essence; roots of goodness are precisely the nature of great bodhi. The Mahāprajñāpāramitopadeśa says: 'Both cognition and the locus of cognition are called prajñā.' The 'Bodhisattvabhūmi' says: 'Both bodhi and the abandonment of bodhi are called bodhi; those roots of goodness are precisely the seeds of the perfuming of extensive hearing.' Sūtras such as the Nirvāṇa state: 'There are two kinds of causes: first, the generating cause, like a sprout producing a stem;'