宗鏡錄 51.9

51.9

答。六因中有四。能持種子義邊。是持種因。若因種子俱時而有。即俱有因。若望自類種子前後相引。即是同類因。若望同時心所等。即相應因。無餘二因者。異熟因是善惡性。此識是無記。若遍行因是染。謂見疑無明等。此識非染。於五果中具四。唯除離繫。望自種子。是等流果。望作意等心所。是士用果。望第七識。為增上果。望善惡因。即異熟果。

Answer: Among the six causes, it has four. From the aspect of being able to hold seeds, it is a seed-holding cause; if the cause and the seed exist simultaneously, it is a co-existent cause (sahabhūhetu); if viewed with respect to seeds of its own kind inducing one another sequentially, it is an identical-type cause (sabhāgahetu); if viewed with respect to simultaneous mental factors (caitta) and so forth, it is an associated cause (samprayuktakahetu). It does not have the remaining two causes: the maturation cause (vipākahetu) is of good or bad nature, whereas this consciousness is neutral; the universal cause (sarvatragahetu) is defiled, meaning views, doubt, avidyā, and so forth, whereas this consciousness is not defiled. Among the five results, it possesses four, excluding only the result of disconnection (visaṃyogaphala). Viewed with respect to its own seeds, it is an equal-outflow result (niṣyandaphala); viewed with respect to mental factors such as attention (manaskāra), it is an anthropomorphic result (puruṣakāraphala); viewed with respect to the seventh consciousness, it is a dominant result (adhipatiphala); viewed with respect to good and bad causes, it is a maturation result (vipākaphala).