宗鏡錄 71.23

71.23

答。經論共立。有六因十因。且六因者。一能作因。除自。餘能作者。除自體外。餘一切法。不障有為法生。總名能作因。因是一切有為無為法。是體。體上有能作之用。能作即因。持業釋。持即任持。業即業用。因是體。能作是用。攝用歸體。名持業釋。二俱有因。俱有互為果。心。於心隨轉。俱時。而有。果與因俱。名俱有因。互為果者。有三。一四大種。互為俱有因。互為士用果。二如能相所相法。能相為因。所相為果。所相為因。能相為果。三心心所法。心王為因。心所為果。心所為因。心王為果。三同類因。即因似果。果似因。如染性五蘊中。色蘊能引色蘊。色蘊引餘四蘊。四蘊引色蘊。雖心色不同。同是染性故。四相應因。決定心心所。同依。即心王心所具五義。一同一所依根。二同一所緣境。三同一時。四同一事。五。同一行相。具足五義。名相應。相應之因。且如心所引起心王時。心王是相應法。是果。即勝。心所是因。即劣。依主釋也。五遍行因為同地染因。即十一遍使。遍行即因。遍行即十一遍使。是體上有遍行五部為因之用。持業釋也。六異熟因。有漏善不善業為異熟因。因通善惡。果唯無記。異熟即因。因即善不善業。是體上有異熟之用。持業釋也。十因者。瑜伽論云。五明中。諸佛語言名內明。云何內明。論云。顯示正因果相。謂有十種因。當知建立無顛倒因。攝一切因。或為雜染。或為清淨。或為世間彼彼稼穡等無記法轉。云何十因。一隨說因。謂一切法名為先。故想。想為先。故說。是名彼諸法隨說因。二觀待因。觀待此故。此為因故。於彼彼事若求若取。此名彼觀待因。如觀待手故。手為因故。有親待業。觀待足故。足為因故。有往來業。三牽引因。一切種子望後自果。名牽引因。四攝受因。除種子外所餘諸緣。名攝受因。五生起因。即諸種子望初自果。名生起因。六引發因。即初種子所生起果。望後種子所牽引果。名引發因。七定異因。種種異類。各別因緣。名定異因。八同事因。從隨說因。至定異因。如是諸因總攝為一。名同事因。九相違因。於所生法能障礙因。名相違因。十不相違因。此障礙因若闕若離。名不相違因。此一切因。二因所攝。一能生因。二方便因。當知此中牽引種子。生起種子。名能生因。所餘諸因。名方便因。當知此中若能生因。是名因緣。若方便因。是增上緣。若等無間緣及所緣緣。唯望一切心心法說。由彼一切心及心法。前生開導所攝受故。所緣境界所攝受故。方生方轉。是故當知。等無間緣及所緣緣。攝受因攝。

Answer: The sūtras and treatises jointly establish that there are six causes and ten causes. Now, as for the six causes: First is the efficient cause (kāraṇahetu). Aside from itself, whatever else is able to act—excluding its own substance, all other phenomena that do not obstruct the arising of conditioned phenomena are collectively called efficient causes. The cause consists of all conditioned and unconditioned phenomena; it is the substance. On that substance there is the function of being able to act; being able to act is itself the cause—a karmadhāraya compound (appositional compound). Chi means to maintain, and ye means karmic function. The cause is the substance, and being able to act is the function; subsuming the function into the substance is called a karmadhāraya compound. Second is the co-arising cause (sahabhūhetu). Existing together, they are mutually effects. Mind and that which conforms to and operates along with the mind exist at the same time; the effect is simultaneous with the cause, hence it is called the co-arising cause. Those that are mutually effects are of three kinds: First, the four great elements are mutually co-arising causes and mutually virile effects (puruṣakāraphala). Second, as in the cases of the qualifying characteristic (lakṣaṇa) and the characterized phenomenon (lakṣya): the qualifying characteristic is the cause and the characterized is the effect, while the characterized is the cause and the qualifying characteristic is the effect. Third, in mental factors and the mind: the sovereign mind is the cause and the mental factors are the effect; the mental factors are the cause and the sovereign mind is the effect. Third is the homogeneous cause (sabhāgahetu). That is, the cause resembles the effect, and the effect resembles the cause. For example, among the five defiled aggregates, the matter aggregate can induce the matter aggregate; the matter aggregate induces the remaining four aggregates, and the four aggregates induce the matter aggregate; though mind and matter are different, they are alike in being of a defiled nature. Fourth is the associated cause (saṃprayuktakahetu). It definitely pertains to the mind and mental factors having the same basis—that is, the sovereign mind and mental factors possess five aspects: 1. the same supporting sense-faculty; 2. the same cognitive object; 3. the same time; 4. the same substance; 5. the same mental mode (ākāra). Possessing these five aspects is called 'associated'. As for the cause of association: for instance, when mental factors induce the sovereign mind, the sovereign mind is the associated phenomenon and is the effect, hence superior; the mental factors are the cause, hence inferior—this is a tatpuruṣa compound (determinative compound). Fifth is the omnipresent cause (sarvatragahetu), which is the cause of defilement of the same stage—namely, the eleven omnipresent afflictive forces. Omnipresent is the cause; omnipresent refers to the eleven omnipresent afflictive forces; on the substance there is the function of being the cause for the omnipresent five categories—a karmadhāraya compound. Sixth is the maturation cause (vipākahetu). Tainted wholesome and unwholesome karma are the maturation cause. The cause applies to both wholesome and unwholesome, while the effect is exclusively indeterminate (avyākṛta). Maturation is itself the cause; the cause is wholesome and unwholesome karma; on the substance there is the function of maturation—a karmadhāraya compound. As for the ten causes, the Yogācārabhūmiśāstra states: 'Among the five sciences, the speech of the Buddhas is called the inner science (adhyātmavidyā). What is the inner science? The treatise says: It reveals the characteristics of correct cause and effect, stating that there are ten kinds of causes. One should know that the establishment of non-erroneous causes encompasses all causes, whether functioning for defilement, for purity, or for worldly indeterminate phenomena such as the cultivation of various crops. What are the ten causes? 1. The conventional designation cause (anvyavahārahetu): all phenomena have names first, hence there are notions; notions are first, hence there is speech—this is called the conventional designation cause of those phenomena. 2. The relative dependence cause (apekṣāhetu): in dependence on this, and with this as the cause, one seeks or takes up such and such matters—this is called their relative dependence cause. Just as in dependence on the hand, with the hand as the cause, there is the work of grasping and holding; in dependence on the foot, with the foot as the cause, there is the work of coming and going. 3. The leading cause (ākṣepahetu): all seeds viewed in relation to their own subsequent effects are called leading causes. 4. The supporting cause (parigrahahetu): all remaining conditions aside from seeds are called supporting causes. 5. The producing cause (janakahetu): the seeds viewed in relation to their own initial effects are called producing causes. 6. The inducing cause (abhinirvṛttihetu): the initial effect produced by the seeds viewed in relation to the subsequent effect drawn forth by the seeds is called the inducing cause. 7. The distinct determination cause (pratiniyamahetu): the distinct causes and conditions for various different classes are called distinct determination causes. 8. The co-functioning cause (sahakārihetu): from the conventional designation cause through to the distinct determination cause, all such causes collectively encompassed as one are called the co-functioning cause. 9. The contrary cause (virodhahetu): causes that can obstruct the phenomena to be produced are called contrary causes. 10. The non-contrary cause (avirodhahetu): if this obstructing cause is lacking or absent, it is called the non-contrary cause. All these causes are subsumed under two causes: 1. the generative cause (jananahetu); 2. the auxiliary cause (upāyahetu). One should know that herein the leading seeds and the producing seeds are called generative causes; all the remaining causes are called auxiliary causes. One should know that herein, if it is a generative cause, it is called the condition as direct cause (hetupratyaya); if it is an auxiliary cause, it is called the sovereign condition (adhipatipratyaya). As for the immediate condition (samanantarapratyaya) and the objective condition (ālambanapratyaya), they are spoken of solely in relation to all mind and mental factors. Because all those minds and mental factors are supported by the preceding arising that opens the way, and are supported by the cognitive objects, they are only then able to arise and function. Therefore, one should know that the immediate condition and the objective condition are subsumed under the supporting cause.'