止觀輔行傳弘決 8.40

8.40

次正明業相發中，言「六意」者，第一第二單發習因報果，第三第四因果互發，第五俱發，第六間雜。總而言之，秖是習因報果發相。此六種發，通冠於下善惡二相，至下釋文但明二相，餘但略指。此文云前後俱雜，可以意知。初文先釋習因習果，次釋報因報果。習果報因文雖不立，有二義故亦須釋之，一者相對故釋、二者或互受名，是故文中引論通釋。言「習因是自分因」等者，新經論中名同類因。故《俱舍》云「能作及俱有，同類與相應，遍行并異熟，許因唯六種。」今且依《大論》略出六因相。次銷今文，論三十二云「言六因者，所作因、共因、自種因、遍因、相應因、報因。言四緣者，謂因緣、次第緣、緣緣、增上緣。」新譯次第緣名等無間緣，緣緣名所緣緣，餘二名同。然龍樹立名、什公翻譯，雖小不同，應非全失。以《大論》是一家承用，名字稍同，故且依之。《大品》云「欲知四緣，當學般若。」《大論》釋云「般若中四緣皆不可得，云何說言欲知四緣當學般若？答：汝不知般若相故，是故云般若無四緣。般若於一切法無捨，畢竟清淨無諸戲論。如佛所說言四緣者，但說少分。無智之人著於四緣而生戲論，為破著故，說諸法實相空無所有，破此諸心如夢如幻。故知四緣非為深極，復是般若諸法少分，是故雖說應知離著。何等為著？謂為究竟是則名著。」今為明於事度事蔽善惡相發，是六因中四因所攝。四緣之中多少不同，是故略明四因及以六因。若下修觀，應觀因緣即是法界，欲知四緣先明六因。所作因者，不礙於他。相應因者，心心數法同相同緣，以心心法共相應故，名相應因。心心數法以心相應為因，名相應因，如親友知識和合成事。共因者，一切有為法各共生因，以共生故更相佐助，如兄弟同生互相成濟。自種因者，過去善法與現在善法為因，現在善法與未來善法為因，惡無記法亦復如是，一切各各有自種因。遍因者，苦集諦下十一遍使名為遍因。報因者，行善惡因得善惡報，名為報因。言四緣者，如上五因名為因緣。心心數法次第無間相續而起，名次第緣。心心數法託緣生故，名為緣緣。諸法生時不生障礙，名增上緣。復次心心數法從四緣生。無想、滅定從三緣生，除於緣緣。諸餘心數、不相應行及色，從二緣生，除次第緣及緣緣。餘有為法劣故，無有從於一緣生者。報生心心數法從五因生，除於遍因。無漏心心數法從三因生，謂相應、共及無障礙。《成論》但應三因四緣，具如《玄》、《釋籤》第十記。今業相發，屬習、報兩因。習因者自種因，文兼釋於習果報因，因於前世前念善惡，故後世後念善惡得起，並名習因。既心心數法共相因依，亦得名為相應因也。不障礙故，亦得名為所作因也。俱有助作故，亦名共因。若蔽相起，亦名遍因。以此習因未能招報，不名報因。言報果者，亦但四因，所作、自種、共因、報因。當果相現，故云報果。據理實是報因而已。不與五部染法為通因故，非遍行因。非心心所，無相應因。若以習因對四緣中，得是因緣等三。不託緣而起，無所緣緣。習因起時亦有增上及有無間相續之義，亦名次第。報果但在增上因緣。夫因緣之義，佛法根本，背邪向正之始、入道修觀之源，故習佛法者不可全迷。今為判業相未及廣辯，亦於修觀廣辯非急，故依大論略出名相。文從「云何」下先釋。次明發相，初先明習因習果，於中先正釋、次判三性。言「習果是依果」者，依於習因而有習果，即等流果。以約剎那釋習果故，故約前念後念明之。次從「此義」下判三性者，從剎那說耳。若始終說者，即無漏果不通三性。次從「論家」下，釋習因習果不通三性。次明「報因報果者」，既合習因習果以為報因，當知名雖有四但成三義，但以二習望於來報，復受因名。次「就今」下，論家復釋習因習果。隔世所起同類習果。以此二習望後名因、望前名果，是則因果之上復立因果。望前因之與果俱名為果，望後則因之與果俱名為因。此亦有漏，故約三世。此與《毘曇》二釋不同，彼論二釋俱不望於三世故也。次「數家」下，更明數家與論判報果習果小異。雖判多婬，所屬不同，釋義亦與論家不別。數依《毘曇》，論依前釋。又「今生」下，論家重釋，稍異前解。二因二果悉皆隔世，約於成業、未成業等，以判習因報因。約於隔世重起以為習果，酬前世報名為報果。此之四名則有四義，不同前釋但成三義。

Next, in directly explaining the manifestation of karmic marks, the phrase "six intentions" refers to: first and second, the solitary manifestation of habitual cause and retribution effect; third and fourth, the mutual manifestation of cause and effect; fifth, their simultaneous manifestation; and sixth, their intermingling. In summary, these are simply the marks of the manifestation of habitual cause and retribution effect. These six kinds of manifestation generally govern the two marks of good and evil below; when it comes to the explanatory text below, it only explains the two marks, merely pointing briefly to the rest. When the text here says "before, after, simultaneous, and intermingled," this can be understood by its meaning. The initial text first explains habitual cause and habitual effect, and next explains retribution cause and retribution effect. Although habitual effect and retribution cause are not established [as headings] in the text, because of two senses they must also be explained: first, they are explained because they are in contrast [with the others]; second, because they sometimes mutually take each other's names. Therefore, the text cites the treatise to explain them comprehensively. The phrase "a habitual cause is a cause of its own category" and so forth refers to what is called "homogeneous cause" in the new sūtras and treatises. Thus the *Kośa* says: "Efficient and co-existent, / homogeneous and associated, / universal and ripening: / it is acknowledged that causes are only of six kinds." Now we provisionally rely on the *Dazhidulun* to briefly present the marks of the six causes. Next we analyze the present text. Fascicle 32 of the treatise says: "The six causes are: efficient cause, co-existent cause, self-seed cause, universal cause, associated cause, and retribution cause. The four conditions are: causal condition, contiguous condition, object condition, and predominant condition." The new translations call the contiguous condition the "equal-and-immediate condition," and the object condition the "conditioned-object condition," while the other two have the same names. However, although the terminology established by Nāgārjuna and translated by Kumārajīva differs slightly, it should not be considered completely flawed. Since the *Dazhidulun* is accepted and used by our school and its terminology is fairly similar, we provisionally rely on it. The *Dapin* says: "One who wishes to know the four conditions should study prajñā." The *Dazhidulun* comments: "In prajñā the four conditions are all unattainable; why is it said that one who wishes to know the four conditions should study prajñā? Answer: Because you do not know the marks of prajñā, therefore you say that prajñā lacks the four conditions. Prajñā relinquishes nothing with respect to all phenomena; it is ultimately pure and free from all conceptual proliferation. As for the four conditions spoken of by the Buddha, he spoke of merely a fraction. Unwise persons cling to the four conditions and give rise to conceptual proliferation. In order to break this clinging, it is taught that the true mark of all phenomena is empty and non-existent, breaking these minds so that they are like dreams and illusions. Therefore one knows that the four conditions are not the profound ultimate, but are merely a fraction of the phenomena of prajñā; hence although they are spoken of, one should know to be free from clinging. What is clinging? Regarding them as ultimate—this is called clinging." Now, to elucidate the manifestation of the marks of good and evil of mundane perfections and mundane obscurations, these are subsumed under four of the six causes. Among the four conditions, they differ in degree; therefore we briefly elucidate the four causes and the six causes. If one cultivates contemplation below, one should contemplate that causes and conditions are identical to the dharma-dhātu; if one wishes to know the four conditions, one must first clarify the six causes. The efficient cause is that which does not obstruct others. The associated cause means that the mind and mental factors share the same marks and the same condition; because the mind and mental factors are mutually associated, it is called the associated cause. The mind and mental factors take association with the mind as their cause, so it is called the associated cause, just as friends and acquaintances unite to accomplish a task. The co-existent cause means that all conditioned phenomena each have a cause of co-arising; because they arise together, they mutually assist one another, just as brothers born together mutually sustain each other. The self-seed cause means that past wholesome dharmas serve as causes for present wholesome dharmas, and present wholesome dharmas serve as causes for future wholesome dharmas; unwholesome and indeterminate dharmas are also like this; all of them individually have their own self-seed causes. The universal cause means the eleven universal defilements under the truths of suffering and origination, which are called universal causes. The retribution cause means that practicing wholesome or unwholesome causes yields wholesome or unwholesome retribution, which is called retribution cause. As for the four conditions, the five causes above are called causal conditions. The mind and mental factors arising in succession without interval are called contiguous conditions. Because the mind and mental factors arise by relying on conditions, they are called object conditions. When phenomena arise without obstruction, this is called the predominant condition. Furthermore, the mind and mental factors arise from the four conditions. The non-conceptual state and the cessation attainment arise from three conditions, excluding the object condition. All other mental factors, conditioned dharmas not associated with mind, and form arise from two conditions, excluding the contiguous condition and the object condition. Because the remaining conditioned phenomena are inferior, none arises from a single condition. The mind and mental factors born of retribution arise from five causes, excluding the universal cause. Uncontaminated mind and mental factors arise from three causes: associated, co-existent, and non-obstructing. The *Satyasiddhi-śāstra* recognizes only three causes and four conditions, fully recorded as in the *Xuan[yi]* and the tenth fascicle of the *Shiqian*. Now, the manifestation of karmic marks pertains to the two causes: habitual and retribution. The habitual cause is the self-seed cause; the text also includes an explanation of habitual effect and retribution cause. Because of the good and evil of prior lives and prior moments, the good and evil of subsequent lives and subsequent moments can arise; both are called habitual causes. Since mind and mental factors mutually rely on one another as causes, it may also be called an associated cause. Because it is non-obstructing, it may also be called an efficient cause. Because co-existent factors assist in action, it is also called a co-existent cause. If the mark of obscuration arises, it is also called a universal cause. Because this habitual cause cannot yet draw forth retribution, it is not called a retribution cause. As for the retribution effect, it also involves only four causes: efficient, self-seed, co-existent, and retribution cause. When the mark of the future effect appears, it is therefore called the retribution effect. According to principle, it is in truth merely the retribution cause. Because it is not a common cause for the defiled dharmas of the five categories, it is not a universal cause. Since it is not mind or mental factors, it has no associated cause. If habitual cause is matched against the four conditions, it can be the causal condition and two others. Because it does not arise by relying on a conditioned object, it lacks the object condition. When a habitual cause arises, it also has the meaning of predominance and of unhindered continuation, so it is also called contiguous. The retribution effect resides only in predominant and causal conditions. Now, the meaning of causes and conditions is the foundation of the Buddha's teaching, the beginning of turning away from the wrong and toward the correct, and the source of entering the path and cultivating contemplation; therefore, those who practice the Buddha's teaching must not be completely deluded about it. Here, in order to determine karmic marks, there has not yet been time for extensive discrimination, nor is extensive discrimination urgent for cultivating contemplation; hence we briefly present the terms and characteristics based on the *Dazhidulun*. The text first explains from "How..." downward. Next, it explains the marks of manifestation. Therein, it first explains habitual cause and habitual effect: within this, it first explains them directly, and next judges the three natures. The statement "the habitual effect is a dependent effect" means that depending on the habitual cause there is the habitual effect, which is the outflow-concordant effect. Because habitual effect is explained in terms of mind-moments, it is therefore clarified in terms of prior moments and subsequent moments. Next, judging the three natures from "This meaning..." downward is spoken merely in terms of mind-moments. If spoken from beginning to end, uncontaminated effects do not extend through the three natures. Next, from "The treatise masters..." downward, it explains that habitual cause and habitual effect do not extend through the three natures. Next, in clarifying "retribution cause and retribution effect," since habitual cause and habitual effect are combined to make the retribution cause, one should know that although there are four names, they constitute only three meanings; it is merely that when the two habits are viewed in relation to future retribution, they again receive the name of cause. Next, from "Regarding the present..." downward, the treatise masters further explain habitual cause and habitual effect: the homogeneous habitual effect arising in an intervening life. Because these two habits are called cause when viewed in relation to what follows, and called effect when viewed in relation to what precedes, cause and effect are thus established on top of cause and effect. Viewed in relation to the preceding cause and effect, both are called effects; viewed in relation to what follows, then both cause and effect are called causes. This also pertains to the contaminated, so it is treated in terms of the three periods of time. This differs from the two explanations in the *Abhidharma*, because both explanations in that treatise do not view it in terms of the three periods of time. Next, from "The masters of computation..." downward, it further clarifies that the masters of computation slightly differ from the treatise in judging retribution effect and habitual effect. Although their judgments on excessive lust differ in terms of classification, their explanation of the meaning is not different from that of the treatise masters. The masters of computation rely on the *Abhidharma*, while the treatise relies on the previous explanation. Again, from "In the present life..." downward, the treatise masters re-explain, slightly differing from the previous interpretation. Both causes and both effects span across lives; based on completed karma, uncompleted karma, and so forth, they judge habitual cause and retribution cause. Based on arising anew in an intervening life, it is considered a habitual effect; repaying the retribution of a previous life is called a retribution effect. These four names then have four meanings, unlike the previous explanation which constituted only three meanings.