宗鏡錄 72.5

72.5

答。此通作業。并作具之作用。且作業者。即有情工巧智。能造殿堂。或造立種種器具等物。是言作具者。即世間種種作具。如斤斧車船等所受用之具。是但知一切疎助現緣。能成辦種種事業者。皆是此作用依處。即除却識中種子。及外法種子。及種子生現行。現行熏種子。種子引種子。及親助現緣。非作用依處。此處亦立攝受因。九士用依處者。即於前作用依處中。唯取作者士夫之用。此處亦立攝受因。十真實見依處者。謂一切無漏見不虛妄。故名真實。能與餘一切無漏有為法及無為法而所依。名依處。此處亦立攝受因。此前六攝受因者。攝受即是因果相關涉義。但除却親因緣。外取餘一切疎助成因緣者。名為攝受因。故對法論云。如日水糞。望穀麥芽等。雖有自種所生。然增彼力。名攝受因。十一隨順依處者。即一切色心等種現。皆有隨順自性。及勝同類品。諸法。故名隨順依處。言隨順自性者。即簡他法不得為此依因。如第八識中三性種子。各各自望三性現行。為依為因。言勝同類品諸法者。如無漏法。即唯與自無漏有為及無為勝品法為因處。不與下品劣有漏法為因。就有漏位中。亦自有勝劣。為因果亦爾。此處立引發因。引謂引起。發謂發生。為因能引起發生果故。十二差別功能依處者。謂一切法不簡自性他性。各各自有因果。相稱。名為差別功能。如五八戒善業。定引人天。第八。非引三塗。第八以不相稱故。若十不善業。定引三塗。第八非引人天。第八性不相稱為因故。若自界法。即與自界為因。如是等三界一切有漏法。各各自有差別功能為因。如長安一百二十司官職。各各自有公事為因。與所綰相稱。若淨因者。即自三乘種子。各望自三乘有為無為果為因。此處立定異因。定者。是因果自相稱義。不共他故。名異。如僧人以持齋戒相稱。名定。不共他俗人四業同故。名異。即一切諸法各各相望。皆有定異因。十三和合依處者。立同事因。從前第二領受依處。乃至第十二差別功能依處。即總攝前六因十一依。為此和合處體。謂前十一依。各各於自所獲生住成得果中。皆有和合力故。名和合依處。即依此處立同事因。為觀待乃至定異。如是六因各共成一事。故說六因為同事。略舉一法以辯者。且如眼識生時。待空明等緣。立此為觀待因。由有新本二類種故。如其次第。得有牽引及生起因。次取等無間緣及根境等。立為攝受因。望前引於後。是引發因。由名言種故。有定異因。餘法亦爾。十四障礙依處。立相違因者。惑能障智。明能障暗等。即明為因。暗立為果。即依此處。立相違因。十五不障礙依處。立不相違因者。唯識論云。十五不障礙依處。謂於生住成得事中。不障礙法。即依此處。立不相違因。略說三依者。一因緣依。即是俱有依。亦種子依。二增上緣依。即增上緣。三等無間緣依。即開導依。一因緣依者。謂自種子。諸有為法。皆託此依。離自因緣。必不生故。此因緣依者。對果得名。因即是緣。即不取因由之義。此因是果之所依故。即現行名果。能生種子名因緣。又因者。是現行果之因。緣者。即此因。有親生現行果之用。名緣。

Answer: This applies generally to human activity as well as the function of implements. As for human activity, it refers to the technological skill and knowledge of sentient beings that can construct halls and palaces or fashion various utensils and objects. As for implements, it refers to various mundane tools, such as the implements used and enjoyed like adzes, axes, carriages, and boats. One must simply understand that all distal supporting manifest conditions that can accomplish various tasks are this basis of function. Thus, excluding seeds within consciousness, seeds of external phenomena, seeds generating manifest activity, manifest activity perfuming seeds, seeds leading to seeds, and proximal supporting manifest conditions, which are not bases of function. Here, too, the cause of apprehending is established. Ninth, the basis of human effort: within the preceding basis of function, it takes only the effort of the agent, the person. Here, too, the cause of apprehending is established. Tenth, the basis of true views: because all uncontaminated views are not false, they are called true; being that upon which all remaining uncontaminated conditioned and unconditioned dharmas rely, they are called a basis. Here, too, the cause of apprehending is established. As for these preceding six causes of apprehending: apprehending means the mutual implication and assistance of cause and effect. Simply excluding the direct causal condition, taking externally all other distal conditions that assist in producing [the result] is called the cause of apprehending. Thus the Abhidharmasamuccaya states: 'Like the sun, water, and manure with respect to cereal and wheat sprouts: though these are generated from their own seeds, increasing their strength is called the cause of apprehending.' Eleventh, the basis of conformity: all seeds and manifest activities of form, mind, and so forth have [the capacity to] conform to their own nature and to superior dharmas of the same category; hence it is called the basis of conformity. 'Conforming to its own nature' excludes other dharmas from serving as a basis and cause for it—as the seeds of the three natures within the eighth consciousness each look to the manifest activities of the three natures respectively as basis and cause. 'Superior dharmas of the same category' means that, for example, uncontaminated dharmas serve as the causal basis only for superior dharmas of their own uncontaminated conditioned and unconditioned category, not serving as causes for inferior, base, contaminated dharmas. Within contaminated stages there are likewise superior and inferior [dharmas], and their cause and effect are also like this. Here, the cause of inducement is established. 'Inducing' means leading forth; 'arising' means generating; because as a cause it can lead forth and generate the fruit. Twelfth, the basis of specific function: without distinguishing own-nature from other-nature, all dharmas each have causes and effects that correspond to them; this is called specific function. For example, wholesome karma of the five or eight precepts definitely leads to the eighth [consciousness] of humans and devas, not leading to the eighth of the three destinies, because they do not correspond. If ten unwholesome karmas, they definitely lead to the eighth of the three destinies, not leading to the eighth of humans and devas, because the nature of the cause does not correspond. Dharmas of one's own realm serve as causes for one's own realm. In this way, all contaminated dharmas of the three realms each have specific functions as their causes. It is like the one hundred and twenty administrative bureaus in Chang'an: each has its own official duties as cause, corresponding to what it administers. As for pure causes: the seeds of the three vehicles each look to the conditioned and unconditioned fruits of their own respective three vehicles as causes. Here, the cause of distinct determination is established. 'Determined' means that cause and effect correspond to one another; because they are not shared with others, it is called 'distinct'. For example, monastics corresponding to keeping the vegetarian fast and precepts is called 'determined'; because it is not shared with the fourfold occupations of laypeople, it is called 'distinct'. Thus, all dharmas looking to one another each have the cause of distinct determination. Thirteenth, the basis of combination: here the cause of co-operation is established. From the second, the basis of reception, up to the twelfth, the basis of specific function, it universally subsumes the preceding six causes and eleven bases as the essence of this basis of combination. Because the preceding eleven bases each possess combined power with respect to the fruits generated, sustained, accomplished, and attained by themselves, it is called the basis of combination. Thus based on this, the cause of co-operation is established. Because these six causes—from dependency up to distinct determination—together accomplish a single undertaking, the six causes are said to be co-operating. To elucidate by briefly taking one dharma: when the visual consciousness arises, it depends on conditions such as space and light, establishing this as the cause of dependency. Because of the existence of the two types of seeds, new and original, respectively, there are the cause of traction and the cause of origination. Next, taking the equal-and-immediate condition, faculties, objects, and so forth, they are established as the cause of apprehending. Looking to the preceding leading to the succeeding, it is the cause of inducement. Because of nominal seeds, there is the cause of distinct determination. Other dharmas are also like this. Fourteenth, the basis of hindrance, establishing the cause of contradiction: delusion can hinder wisdom, light can hinder darkness, and so forth; that is, light is the cause and darkness is established as the fruit. Based on this, the cause of contradiction is established. Fifteenth, the basis of non-hindrance, establishing the cause of non-contradiction: the Vijñaptimātratāsiddhiśāstra states: 'The fifteenth, the basis of non-hindrance, refers to dharmas that do not hinder in matters of generation, abiding, accomplishment, and attainment.' Based on this, the cause of non-contradiction is established. Briefly, there are three bases: first, the basis as causal condition, which is the co-existent basis and also the seed basis; second, the basis as sovereign condition, which is the sovereign condition; third, the basis as equal-and-immediate condition, which is the opening-and-guiding basis. First, the basis as causal condition: it refers to one's own seeds. All conditioned dharmas depend on this basis, because separated from their own causal condition they definitely do not arise. This basis as causal condition gets its name in relation to the fruit: the cause is precisely the condition; it does not take the sense of mere reason. Because this cause is that upon which the fruit relies, the manifest activity is called the fruit, and the seed capable of producing it is called the causal condition. Furthermore, 'cause' is the cause of the manifest fruit; 'condition' means that this cause has the function of directly generating the manifest fruit, hence it is called condition.