[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [華嚴經內章門等雜孔目章](https://indike.org/pramana/in.bauddha.taisho.1870) › 1.16 # 華嚴經內章門等雜孔目章 1.16 華嚴經內章門等雜孔目章 1.16 - **Language:** Classical Chinese ### [1.16](https://indike.org/pramana/in.bauddha.taisho.1870.1.16) 依小乘教，六因四緣：一因緣、二等無間緣亦云次第緣、三所緣緣亦云緣緣、四增上緣。六因者，一能作因亦云所作因、二俱有因亦云共有因、三相應因、四同類因亦云自分因、五遍行因亦云遍因、六異熟因亦云報因。小乘四緣相攝，不與三乘義同。何以故？不原因緣理故。六因所生五果：相應、共有二因感增上果；自分因、遍因感依果；所作、自分、相應共有感解脫果及士夫果亦名功用；果報因感報果。此六因四緣等名數通三乘。依三乘初教，六因四緣生，引二因、二十因、互為因等。此因緣義生之分齊，以四句顯之：一未成成未成，如因因亦因因等。二已成成已成，如果果亦果果等。三未成成已成，如因成果等。四已成成未成，如果顯因等。此約事說。若約理論，唯是一緣起義，無異因也。二十因者，一生能作，謂識，和合望識，由此和合所作，本無今有故。二住能作，謂食，望已生及未生有情，由此勢力生已相續不斷故。三持能作，謂大地望有情，載令不墮故。四照能作，謂燈望諸色，了闇障故。五變壞能作，謂火望薪，令彼相續變異故。六分離能作，謂鎌望所斷，令連屬物成二分故。七轉變能作，謂工巧智等，望金銀等物，轉彼方分成異相故。八信解能作，謂烟望火，由此比知不現見故。九顯了能作，謂宗因喻，望所成義，由此得正決定故。十等至能作，謂聖道望涅槃，由此證彼故。十一隨說能作，謂名想見，由如名字，取相執著隨起說故。十二觀待能作，謂觀待此故，於彼求欲生，如待飢渴追求飲食，由是此彼欲生因故。十三招引能作，謂懸遠緣，如無明望老死，由此異位展轉招當有故。十四生起能作，謂隣近緣，如無明望行，由此無間生當有故。十五攝受能作，謂所餘緣，如田水糞等望穀生等，雖自種所生，然增彼力故。十六引發能作，謂隨順緣，如臣事王令王悅豫，由隨順引發故。十七定別能作，謂差別緣，如五趣緣望五趣果，由差別自性招別別果故。十八同事能作，謂和合緣，如根不壞，境界現前，作意正起，望所生識，以成自所作必待餘能作故。十九相違能作，謂障礙緣，如雹望穀，能損彼故。二十不相違能作，謂無障礙，如穀無障。與上相違，於此能作因差別中，唯說識和合等者，且舉綱要為諸智者，依此一方類思餘故。互為因者，同時互為因果，猶如蘆束，亦如燋炷光焰不在別時。此文在三乘，一乘方究竟。問：何故因果名數，小乘、三乘、初教及終教增減不同？答：小乘因果數少，未達法空、不盡大理，故不具說。三乘初教，分達法空，知法次細，約事委說。熟教已去，究竟法空，會事從理，故不多說，唯論四緣及互為因果等。其二十因，由是能作因中自性之差別故，入能作因攝，此非愚法小乘義。其三乘義，因緣得攝增上。何以故？為達法空分，理得相融成，故得攝也。如水土與穀為增上，還即與自增上果為親因。親因與親因，互不相知，疎緣亦爾。何以故？無所可知故。親因與疎因不相違。何以故？無二相故。互為因果義，親因所攝，又總唯有因緣，此約終教。依一乘教，具一切因緣、理事、教義、人法、因果等。又總雖有因緣，乃至一即一切、一切即一。盧舍那佛普賢行因，成就因果，與三乘等別。問：普賢因果法門體性，不與世間道理事同，因何從凡夫世間得成普賢解行果？答：普賢因果不從凡夫世間剋得。何以故？若未成則不說普賢，若已成則舊來如此，道理時事皆悉不同。凡夫之法本來無物，無物能成。普賢對凡，舊來非有，無所可成。唯普賢望普賢，說成說不成，可準知之。上件法門攝下諸教，頓屬其上分本教義，漸從其宗義，通一乘三乘小乘。何以故？為被所目，及三乘終教寂照照寂一相真如，并初教門染淨即空，愚法。小乘苦諦之教所詮實法有為無為等宗並不同，義理各別也。已下章門，準此例知。 > According to the Hīnayāna teaching, there are six causes and four conditions. \[The four conditions are:\] first, the cause condition (hetu-pratyaya); second, the equal and immediately contiguous condition (samanantara-pratyaya), also called the sequential condition; third, the objective condition (ālambana-pratyaya), also called the conditioned condition; fourth, the sovereign condition (adhipati-pratyaya). The six causes are: first, the acting cause (kāraṇa-hetu), also called the made cause; second, the co-existent cause (sahabhū-hetu), also called the shared cause; third, the associated cause (samprayuktaka-hetu); fourth, the homogeneous cause (sabhāga-hetu), also called the intrinsic-capacity cause; fifth, the universal cause (sarvatraga-hetu), also called the pervasive cause; sixth, the ripening cause (vipāka-hetu), also called the retribution cause. In the Hīnayāna, the subsumption of the four conditions among themselves is not identical in meaning with the Triyāna. Why? Because it is not grounded in the principle of condition-as-cause. The five effects produced by the six causes are: the two causes of association and co-existence induce the sovereign effect (adhipati-phala); the homogeneous cause and the universal cause induce the conditioning effect; the acting, homogeneous, associated, and co-existent \[causes\] induce the effect of emancipation and the virile effect (puruṣakāra-phala), also called the effect of exertion; the ripening cause induces the retribution effect (vipāka-phala). These enumerated terms of the six causes and four conditions extend throughout the Triyāna. According to the initial teaching of the Triyāna, the six causes and four conditions give rise to \[phenomena\], citing two causes, twenty causes, mutual causality, and so forth. The demarcation of the production of this meaning of causes and conditions is clarified by four propositions: First, the unaccomplished accomplishes the unaccomplished, as a cause causes a cause, and so on. Second, the accomplished accomplishes the accomplished, as an effect affects an effect, and so on. Third, the unaccomplished accomplishes the accomplished, as a cause accomplishes an effect. Fourth, the accomplished accomplishes the unaccomplished, as an effect makes manifest a cause. This is spoken in terms of phenomena. If spoken in terms of principle, there is only the single meaning of pratītyasamutpāda; there are no distinct causes. As for the twenty causes: First, the productive acting cause: this refers to consciousness, in relation to which the harmonious collection \[of conditions\] acts, because by what is done through this collection, what was originally absent now exists. Second, the sustaining acting cause: this refers to food, in relation to sentient beings already born and not yet born, because through its power they continue unbroken after being born. Third, the supporting acting cause: this refers to the great earth in relation to sentient beings, carrying them so that they do not fall. Fourth, the illuminating acting cause: this refers to a lamp in relation to forms, making clear what was obstructed by darkness. Fifth, the transforming-and-destroying acting cause: this refers to fire in relation to fuel, causing its succession to change. Sixth, the separating acting cause: this refers to a sickle in relation to what is cut, causing connected things to become two parts. Seventh, the transmuting acting cause: this refers to artisanal skill and knowledge in relation to things like gold and silver, altering their shape and parts into different forms. Eighth, the inferential acting cause: this refers to smoke in relation to fire, by which one infers what is not directly visible. Ninth, the manifesting acting cause: this refers to thesis, reason, and example in relation to the proposition to be established, by which correct certainty is obtained. Tenth, the attaining acting cause: this refers to the noble path in relation to nirvāṇa, by which one realizes it. Eleventh, the verbalizing acting cause: this refers to names, notions, and views, because following names one grasps signs, clings to them, and accordingly produces speech. Twelfth, the relative acting cause: this means that relative to this, desire for that arises, as longing for food and drink arises relative to hunger and thirst; hence this is the cause for the arising of desire for that. Thirteenth, the attracting acting cause: this refers to distant conditions, as ignorance in relation to old age and death, because through different stages it successively attracts future existence. Fourteenth, the generating acting cause: this refers to proximate conditions, as ignorance in relation to formations, because without interruption it generates future existence. Fifteenth, the receiving acting cause: this refers to other conditions, as fields, water, and manure in relation to the growth of grain; although it is produced from its own seed, these augment its power. Sixteenth, the inducing acting cause: this refers to concordant conditions, as a minister serving a king makes the king pleased, by virtue of concordant induction. Seventeenth, the differentiating acting cause: this refers to distinct conditions, as conditions of the five destinies in relation to the effects of the five destinies, because distinct self-natures attract distinct effects. Eighteenth, the co-operating acting cause: this refers to harmonious conditions, as unimpaired sense faculties, the appearance of an object, and the correct arising of attention in relation to the consciousness produced, because to accomplish its own function it must depend on other acting factors. Nineteenth, the obstructing acting cause: this refers to hindering conditions, as hailstones in relation to grain, being able to damage it. Twentieth, the non-obstructing acting cause: this refers to the absence of hindrance, as grain facing no hindrance. This is contrary to the preceding. In this differentiation of the acting cause, the reason only the harmonious collection of consciousness and the like is mentioned is to present the essentials for the wise, so that from this single perspective they may infer the rest. As for mutual causality, causes and effects are simultaneously mutual to one another, just like a bundle of reeds, and also like the flame and wick not being at separate times. This text belongs to the Triyāna; only in the Ekayāna is it fully realized. Question: Why do the enumerated terms of cause and effect increase and decrease differently across the Hīnayāna, the Triyāna, the initial teaching, and the final teaching? Answer: The Hīnayāna has few causes and effects; not having comprehended the emptiness of dharmas and not having exhausted the great principle, it does not explain them completely. The initial teaching of the Triyāna partially comprehends the emptiness of dharmas and understands the subtle order of dharmas, explaining them in detail in terms of phenomena. From the mature teaching onward, it fully realizes the emptiness of dharmas and integrates phenomena into principle; therefore, it does not say much, discussing only the four conditions, mutual causality, and the like. Those twenty causes, being distinctions of intrinsic nature within the acting cause, are subsumed within the acting cause; this is not the doctrine of the dull-witted Hīnayāna. In the doctrine of the Triyāna, the cause condition can subsume the sovereign \[condition\]. Why? Because, by partially comprehending the emptiness of dharmas, principles can merge and accomplish one another; hence it can subsume it. Just as water and earth are sovereign \[conditions\] for grain, they conversely are direct causes for their own sovereign effects. Direct causes and direct causes do not know each other; the same is true for distant conditions. Why? Because there is nothing to be known. Direct causes and distant causes are not in conflict. Why? Because there are no two characteristics. The meaning of mutual causality is subsumed by the direct cause; moreover, in sum there is only the cause condition—this is said according to the final teaching. According to the Ekayāna teaching, all causes and conditions, principle and phenomena, teaching and meaning, person and dharma, cause and effect, and so forth, are fully present. Moreover, although in sum there are causes and conditions, even 'one is all, all is one.' Rocana Buddha's practice of Samantabhadra as cause accomplishes cause and effect, which differs from the Triyāna and the rest. Question: The essential nature of Samantabhadra's doctrine of cause and effect is not the same as mundane principle and phenomena; how can the fruit of Samantabhadra's understanding and practice be accomplished from the mundane realm of ordinary beings? Answer: Samantabhadra's cause and effect is not achieved from the mundane realm of ordinary beings. Why? If it is not yet accomplished, one does not speak of Samantabhadra; if it is already accomplished, it has been like this from of old; principle, phenomena, time, and affairs are all entirely different. The dharmas of ordinary beings are originally non-existent things, and no thing can accomplish anything. Samantabhadra relative to the ordinary has never existed from of old; there is nothing that can be accomplished. It is only Samantabhadra relative to Samantabhadra of which accomplishment and non-accomplishment are spoken, as can be understood accordingly. The above doctrines subsume the teachings below: the sudden belongs to the meaning of its superior, root teaching; the gradual follows its secondary meaning, extending through the Ekayāna, the Triyāna, and the Hīnayāna. Why? Because what is designated by it, and the final teaching of the Triyāna's quiescent illumination and illuminative quiescence of single-mark true suchness, together with the initial teaching's defilement and purity being identical to emptiness, and the dull-witted Hīnayāna teaching of the truth of suffering whose explained actual dharmas, conditioned and unconditioned tenets, are completely dissimilar, their principles and doctrines are individually distinct. The chapters below should be understood by analogy with this. > — English (machine translation) (machine translation) - [Previous: 1.15](https://indike.org/pramana/in.bauddha.taisho.1870.1.15) - [Next: 1.17](https://indike.org/pramana/in.bauddha.taisho.1870.1.17) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1870.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1870~en-mt.1.16) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1870.1.16](https://indike.org/pramana/in.bauddha.taisho.1870.1.16) · Pramāṇa