大乘法苑義林章 7.11.5

7.11.5

增上緣性，因果俱通，與力不遮果自性故。 法身但由增上緣得，自受用身通四緣得，他受用變化初、後緣得，非心心所，實自性故。 復有四力：一因、二善友、三作意、四資糧。 三身皆通四力所得。 然親得者，法身即非。 又有四行，〈菩薩地〉說：一菩提分、二波羅蜜、三諸神通、四成熟有情。 三身皆由此四行得。 又有六因：一能作、二俱有、三相應、四同類、五遍行、六異熟。 能作體通有為無為，果唯有為，不障生故，體通四緣攝。 俱有體通諸有為法，俱時與力。 因緣、增上、相應果，唯心心所法，亦因、增上。 同類唯是諸有為法，同品、勝品自類為因，亦因、增上，所緣定無，等無間不定。 遍行唯是苦、集二諦。 或是見道遍緣四諦一切煩惱，唯除因緣。 異熟唯是有漏善業及不善業，招無記故，唯增上緣。 此六因中，若諸現行望自親種，為因、增上。 現行相望定無因緣，必有增上。 餘二不定。 望不親種，但一增上。 一切種子望自類種，皆因、增上。 望自類現行，亦因、增上，定無等無間，所緣緣不定。 若望異種，但為增上。 望異現行，定為增上，無因、等無間，所緣緣不定。 初之四因通現及種，可有因緣。 遍行、異熟雖通現種，不親生故，皆非因緣。 前四因通有漏、無漏，後二種因唯是有漏。 故佛三身，法身非是六因所得，體非生故； 自受用身前四因得； 他受、變化初三因得，非相應因。 如〈六因義林〉教理為證。 復有十因：一隨說、二觀待、三牽引、四生起、五攝受、六引發、七定異、八同事、九相違、十不相違。 法身唯為五因所得，論說離繫果，攝受、引發、定異、同事、不相違因五因得故。 性妙離言，非隨說因得。 能證道合，觀待相疎，非彼因得。 牽引、生起二果有為，亦非二得。 相違因遠，得果已無，亦非彼得。 若疎遠詮，亦隨說得，不親得故，論不說之。 觀待餘二功德之身成自性身，道證非疎遠，故論亦不說。 離煩惱纏而成法身，以道證時彼都已遠，論亦不說相違因得。 然義可為八因所得，唯除牽引及生起因。 受用、變化八因所得，除隨說、相違。 言說不能親詮彼故不說得之，疎亦可得。 相違因遠不說得之，疎亦可得。 若依此義，通十因得，待因成果。 二身相待有觀待因。 能生種子，熟、未熟別，分成牽引及生起因。 攝受六依處，辨無漏法故，有攝受因。 本性種子成引發因。 自乘種子為定異因。 即前諸因同為生等一事業故，為同事因。 不相違因，其理可悉。 故有八因。 或復十因，且隨顯相說。 此因等諸嚴淨土所有妙因皆三身因，恐繁且止。

The nature of the predominant condition applies to both cause and result, because it provides efficacy and does not obstruct the intrinsic nature of the result. The dharmakāya is obtained solely through the predominant condition; the self-enjoyment body is obtained through all four conditions; the other-enjoyment [body] and the transformation [body] are obtained through the first and last conditions, because they are not minds or mental factors and are real intrinsic natures. Furthermore, there are four powers: first, cause; second, good friends; third, attention; and fourth, provisions. All three bodies are attainable through the four powers. However, in terms of directly obtaining them, the dharmakāya is not [so obtained]. There are also four practices, as stated in the 'Bodhisattvabhūmi': first, the factors of bodhi; second, the pāramitās; third, the supernormal powers; and fourth, maturing sentient beings. All three bodies are obtained by means of these four practices. Furthermore, there are six causes: first, the efficient cause; second, the co-existent cause; third, the associated cause; fourth, the similar cause; fifth, the universal cause; and sixth, the retributive cause. The substance of the efficient cause applies to both the conditioned and unconditioned, while its result is only conditioned, because it does not obstruct arising; its substance is subsumed under all four conditions. The substance of the co-existent cause applies to all conditioned phenomena, providing efficacy at the same time. The results of the cause-condition, predominant [condition], and associated [cause] are only minds and mental factors, and are also the cause[-condition] and predominant [condition]. The similar cause is only conditioned phenomena, taking its own kind as cause for the same category or superior category; it is also the cause[-condition] and predominant [condition]; the objective condition is definitely absent, while the immediately preceding condition is indefinite. The universal cause pertains only to the two truths of suffering and origination, or all kleśas of the path of seeing that universally take the four truths as object; it excludes only the cause-condition. The retributive cause is only sāsrava wholesome karma and unwholesome karma, because it produces the neutral; it is only the predominant condition. Among these six causes, if active phenomena are viewed in relation to their own direct seeds, they are cause[-conditions] and predominant [conditions]. Active phenomena viewed in relation to one another definitely lack the cause-condition, but necessarily have the predominant [condition]; the other two are indefinite. In relation to indirect seeds, there is only the predominant [condition]. All seeds in relation to seeds of their own category are both cause[-conditions] and predominant [conditions]. In relation to active phenomena of their own category, they are also cause[-conditions] and predominant [conditions]; they definitely lack the immediately preceding condition, and the objective condition is indefinite. If viewed in relation to different seeds, they are merely predominant [conditions]. In relation to different active phenomena, they are definitely predominant [conditions], lacking the cause[-condition] and immediately preceding condition, with the objective condition being indefinite. The first four causes apply to active phenomena and seeds, and can possess the cause-condition. Although the universal and retributive [causes] apply to active phenomena and seeds, they are not cause-conditions because they do not directly generate. The former four causes apply to the sāsrava and anāsrava; the latter two causes are only sāsrava. Therefore, among the three bodies of a Buddha, the dharmakāya is not obtained through the six causes, because its substance is not produced; the self-enjoyment body is obtained through the first four causes; the other-enjoyment and transformation [bodies] are obtained through the first three causes, not the associated cause. This is proven by the teachings and reasoning in the 'Chapter on the Forest of Meanings of the Six Causes'. Furthermore, there are ten causes: first, conventional expression; second, dependence; third, traction; fourth, origination; fifth, acceptance; sixth, induction; seventh, differentiation; eighth, co-operation; ninth, opposition; and tenth, non-opposition. The dharmakāya is obtained through only five causes, as the treatise states that the result of disconnection is obtained through five causes: acceptance, induction, differentiation, co-operation, and non-opposition. Because its nature is subtle and free from words, it is not obtained through the cause of conventional expression. As the path capable of realization conforms [with it], the aspect of dependence is distant, so it is not obtained through that cause. Because the two results of traction and origination are conditioned, it is also not obtained through these two. Because the cause of opposition is distant and is already absent when the result is obtained, it is also not obtained through that. If it is a distant expression, it is also obtained through conventional expression; but because it is not directly obtained, the treatise does not mention it. With respect to the other two bodies of merit forming the intrinsic-nature body in dependence [on them], the path's realization is not distant, so the treatise does not mention it either. Becoming the dharmakāya by being disconnected from the bondage of kleśas: when realized through the path, those [kleśas] are already entirely distant, so the treatise does not say it is obtained through the cause of opposition. However, in terms of meaning, it can be obtained through eight causes, excluding only the causes of traction and origination. The enjoyment and transformation [bodies] are obtained through eight causes, excluding conventional expression and opposition. Because verbal expression cannot directly designate them, they are not said to be obtained [through it], but distantly they can be obtained. Because the cause of opposition is distant, it is not said to be obtained [through it], but distantly it can be obtained. If based on this meaning, they are obtained through all ten causes, as results are achieved in dependence on causes. The two bodies mutually dependent possess the cause of dependence. The seeds capable of generating, distinguished by mature and immature, are divided into the causes of traction and origination. Because they accept the six bases and analyze anāsrava phenomena, there is the cause of acceptance. Primordial seeds become the cause of induction. Seeds of one's own vehicle are the cause of differentiation. Because the aforementioned causes share the single function of generation and so forth, they are the cause of co-operation. The cause of non-opposition can be understood by its principle. Thus there are eight causes. Or again, ten causes: these are explained according to apparent characteristics for the time being. These causes, as well as all the wondrous causes for purifying the Buddha lands, are all causes of the three bodies; fearing verbosity, I shall pause for now.