止觀輔行傳弘決 8.41

8.41

從「若坐禪」下，次明相現。初明報果相現中，云「互受名」者，此相起時即名果相。由昔報因應招來果，故名報果。「亦得名報因」者，此之報果亦得名因，未酬因故。故「又能」下，明此報果相現之時，即是能起之因故也。此因必定招於當果，是故此相亦得名為報因。「今但」下，判相也。後報果相預於今現，是故名為報果相現耳，所以名為互受其名。次「若於坐」下，明習因發相。於中亦云「互受名」者，此有漏因心習起時，名為習因。「能牽」下，能作後時成就習果也。「亦得名習果」者，明此習因心起之時，由昔曾起，故云「酬昔」。則名此相亦得名果，名為互受名也。應知此中習因報果並約相現，名互受名。若如《毘曇》，當世習果望報為因，及隔世習果望後為因，雖亦名為互受其名，與今相現義意則別。若將此意以判蔽度，善惡雖殊，其相可見。

From "If in seated meditation..." downward, it next explains the appearance of marks. First, in explaining the appearance of the mark of the retribution effect, when it says "mutually take each other's names," this means that when this mark arises, it is called the mark of the effect. Because the former retribution cause ought to draw forth the future effect, it is called the retribution effect. The phrase "may also be called the retribution cause" means that this retribution effect may also be called a cause, because it has not yet repaid the cause. Therefore, the phrase "and furthermore, able to..." downward clarifies that when this mark of retribution effect appears, it is precisely the cause that is able to give rise [to it]. Since this cause will certainly bring about the future effect, this mark may also be called the retribution cause. The phrase "Now, merely..." downward judges the mark. The mark of the subsequent retribution effect appears in advance at present; therefore it is merely called the appearance of the mark of the retribution effect, which is why it is said that they "mutually take each other's names." Next, from "If in seated..." downward, it explains the mark of the manifestation of the habitual cause. Therein it also says "mutually take each other's names": when this habitual mind of contaminated cause arises, it is called the habitual cause. The phrase "able to lead to..." downward means that it is able to bring about the perfected habitual effect at a later time. The phrase "may also be called the habitual effect" clarifies that when this mind of habitual cause arises, because it has arisen in the past, it is said to "repay the past." Then this mark may also be called an effect, which is called "mutually taking each other's names." One should know that here, both habitual cause and retribution effect are said to mutually take each other's names in terms of the appearance of their marks. If taken as in the *Abhidharma*, where the habitual effect of the present life is a cause in relation to retribution, and the habitual effect of an intervening life is a cause in relation to what follows, although this is also called "mutually taking each other's names," its meaning and import differ from the present appearance of marks. If one takes this meaning to judge obscurations and perfections, then although good and evil are different, their marks can be seen.