止觀輔行傳弘決 8.40

8.40

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.