宗鏡錄 70.15

70.15

答。曾無心外法。能與心為緣。但是自心生。還與心為相。義海云。明緣起者。如見塵時。此塵是自心現。由自心現。即與自心為緣。由緣現前。心法方起。故名為緣起法也。經云。諸法從緣起。無緣即不起。乃至則知塵體。空無所有。今悟緣非緣。起無不妙。但緣起體寂。起恒不起。達體隨緣。不起恒起。如是見者。名實知見。何謂實知見。若見緣而不見體。即是常見。若見體而不見緣。即是斷見。今從因緣而見性。則不落常。於真性中而緣起。則不墮斷。名實知見。所以廣辯因緣行相者。謂因事而顯理。令理不孤。因理而成事。令事融即。然約經論。隨順世諦所立。有四因緣。內外假立。不無行相。一因緣者。論云。一因緣。謂有為法親辦自果。此體有二。一種子。二現行。釋云。若一切煩惱種。被加行智折伏已。永無生現行用。雖種子是因緣法。以不能生現行故。不得名因緣。又如將心種望色現。亦不名因緣。若心種生心現。色種生色現等。皆是因緣。此雙通新本二類種子故。二。等無間緣。謂八現識。及彼心所。前聚。於後。自類無間。等而開導。令彼定生。釋云。八現識及心所者。出緣體。唯見自證。此是緣體總名現識。簡色。不相應。種子。無為。非此緣性。論說。等無間緣。唯望一切心心所說。以前生開導所攝受故。開者。避義。與彼處義。導者。招引義。即前往避其處。招引後法令生。前聚於後者。簡俱時及後為前緣義。非開導故。自類者。顯非他識為緣。無間者。顯雖前無間為後緣。非中間隔要無間者。等。而開導者。顯緣義。令彼定生。即顯後果。雖經久遠。如經八萬劫。前眼識。望後亦為此緣。以彼後果當定生故。即簡入無餘依最後心。無果定生。故非此緣。雖有開義。無導引力故。

Answer: There has never been a phenomenon outside the citta that could serve as a condition for the citta. It is merely that what is produced from one's own citta in turn serves as the characteristic for the citta. The Hai [hui jing] yihai says: "In explaining conditioned arising, take for instance when a dust-mote is seen: this dust-mote is manifested by one's own citta. Because it is manifested by one's own citta, it serves as a condition for one's own citta. Because the condition appears before it, the mental phenomena then arise. Therefore it is called a phenomenon of conditioned arising." A sūtra says: "All phenomena arise from conditions; without conditions, they do not arise." It goes on to state that one thereby knows that the substance of the dust-mote is empty and non-existent. Now, realizing that conditions are not conditions, every arising is wondrous; yet the substance of conditioned arising is tranquil, so that what arises constantly does not arise. Comprehending that substance accords with conditions, what does not arise constantly arises. One who sees in this way is said to have real knowledge and vision. What is meant by real knowledge and vision? If one sees conditions without seeing the substance, this is the view of permanence. If one sees the substance without seeing conditions, this is the view of annihilation. Now, seeing the nature from causes and conditions, one does not fall into permanence; through conditioned arising within the true nature, one does not fall into annihilation. This is called real knowledge and vision. The reason for explaining at length the active characteristics of causes and conditions is to reveal the principle by means of phenomena so that the principle is not isolated, and to accomplish phenomena by means of the principle so that phenomena are harmoniously integrated. However, according to the sūtras and treatises, as established in accordance with conventional truth, there are four causes and conditions. Conventionally posited internally and externally, they are not without active characteristics: First, the causal condition (hetupratyaya). The treatise says: "First, the causal condition means that conditioned phenomena directly bring about their own results." Its substance has two kinds: first, seeds; second, actual states. The explanation says: If all kleśa seeds, having been suppressed by preparatory wisdom (prayoga-jñāna), forever lack the function of producing actual states, then although the seeds are phenomena of causal conditions, because they cannot produce actual states they do not receive the name of causal condition. Furthermore, for instance, if one relates mental seeds to material actual states, this is also not called a causal condition. Only when mental seeds produce mental actual states, material seeds produce material actual states, and so forth, are they causal conditions. This is because it applies equally to both categories of seeds, the newly perfumed and the innate. Second, the immediately antecedent condition (samanantarapratyaya). This means the eight actual consciousnesses and their mental factors: the preceding aggregation, without interruption within its own category, equally opens the way and guides the subsequent, causing it definitely to arise. The explanation says: "The eight actual consciousnesses and their mental factors" designates the substance of the condition; it is only the darśana- and svasaṃvittibhāga. This substance of the condition is collectively called actual consciousness, thereby excluding matter, dharmas non-associated with citta, seeds, and the unconditioned, which do not have the nature of this condition. The treatise states that the immediately antecedent condition is taught solely in relation to all cittas and mental factors, because they are sustained by being opened and guided by what arose before. "Opening" has the sense of yielding, meaning yielding its place to that [subsequent one]. "Guiding" has the sense of beckoning and drawing forth, meaning that the preceding one departs, yielding its place, and beckons and draws forth the subsequent phenomenon, causing it to arise. "The preceding aggregation in relation to the subsequent" excludes simultaneous phenomena and the subsequent serving as a condition for the preceding, because these do not open and guide. "Within its own category" shows that it is not another consciousness that serves as the condition. "Without interruption" shows that although the preceding without interruption serves as a condition for the subsequent, it is not that there can be any gap in between; it must be without interruption. "Equally opens the way and guides" shows the meaning of the condition. "Causing it definitely to arise" points to the subsequent result. Even after a long duration, such as after eighty thousand kalpas, the preceding eye-consciousness, in relation to the subsequent, still serves as this condition, because that subsequent result is bound definitely to arise. This excludes the final citta upon entering the nirvāṇa without remainder, because there is no result that is bound definitely to arise, and thus it is not this condition: although it has the sense of opening, it lacks the guiding power.