大乘法苑義林章 3.7

3.7

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.