---
title: "大乘法苑義林章 · 4 依因緣以辨大造"
description: "窥基，唐代高僧，唯识宗实际创始人玄奘的嫡传弟子，撰写了《大乘法苑义林章》。此书创作于佛教鼎盛的唐朝，是唯识宗的重要论著。全书系统阐述唯识教义，分章辨析法相、唯识、三性等核心义理，组织严密，义理精深。它被誉为大乘佛教的教理百科全书，是研究唯识学不可或缺的权威典籍，对汉传佛教思想发展影响深远。"
url: "https://rushiwowen.co/en/r/cmcz6dovw005al104k6d9lmqv"
---

依因緣辨造者。初辨因造。後辨緣造。因造有二。一十因。二六因。十因造者。大望造色總有七因。一牽引因。二生起因。無記因中未潤已潤。外穀麥等望牙等故。三攝受因。士用依處所攝受故。四引發因。五定異因。引同類起．及自性故。六同事因。七不相違因。攝前諸因為此二故。其相違因互能相損。而為因故無相違因。大非言說無隨說因。觀待因疎無觀待因。有義為八。唯除隨說及相違因。亦通觀待立此二故。有義或九加相違因。造色望大能為八因。一隨說因。音聲言說詮辨大故。二觀待因。疎相待故。三牽引因。四生起因。染淨因中。律不律儀。及定俱戒。未潤．已潤為此二故。五攝受因。作用依處所攝受故。六定異因。定別能招自異熟故。七同事因。八不相違因。除引發者能引自類同品．勝品為彼因故。除相違者不相順故。或說有九加引發因。義亦得成。相引發故。或為十因。有相違故。六因造者現行六因。顯揚十八說皆增上緣。對法第四云。當知一切因皆能作因所攝。為顯差別義。復別建立餘五因。若依因緣辨六因者。攝大乘論唯識等說。種子望現為能作．俱有．相應．遍行。種望於種亦為同類。然無異熟。非因緣故。大望造色皆非六因。造望大種為異熟因感彼果故。今依增上緣辨六因造者。大望造色唯有三因。一能作因。能與彼力不障礙故。二同類因。令增長故。對法文中依前熏種引後果生。亦依現行相望而說。非種望種。三俱有因。對法第四說。大種造色。必俱生故為俱有因。非是同得一果義故。非心心所無相應因。非善惡業無異熟因。非煩惱性故無遍行因。造色望大亦為三因。一能作因。此因寬故。二俱有因不相離故。三異熟因。律不律儀及定俱戒能招大故。或為四因。加同類因如引發故。無餘可知。此說同世非別世造。依處而有非異世故。唯律儀色。依不現行法。建立色性。亦異世造過去大種造現色故。有漏色聲唯無記性。若無漏位。大．造俱善。故但應如此中所說。應如是說。過為現因。非過未因。現為現因及未來因。未非未因。過未無故。此中不說過為未因。因果俱無故。亦非後際為前際因。倒因果故。辨因造已。緣造云何。大．造相望為一增上。現行相望非辨體故。非是因緣。生等五因增上緣故。非心等故。無餘二緣。此因緣造依總相說。依有無漏．及十二處．三性．三界。綺互相望。以大望大。或造望造。因緣多小皆如理思。

> \*\*On Establishing Based on Causes and Conditions\*\* First, establishing based on causes. Then, establishing based on conditions. \*\*Establishing Based on Causes\*\* This has two aspects: the Ten Causes and the Six Causes. \*\*1. Establishing via the Ten Causes\*\* From the perspective of the Four Great Elements (Earth, Water, Fire, Wind) establishing derived form, there are generally seven causes: 1. \*\*The Pulling Cause:\*\* The potential that draws forth a result. 2. \*\*The Producing Cause:\*\* The matured potential that directly produces the result. In the case of neutral (non-defined) potentials, this includes both unripened and ripened states. For example, a seed in relation to its sprout. 3. \*\*The Supporting Cause:\*\* The conditions gathered through the "dominant function" basis. 4. \*\*The Evolving Cause:\*\* The cause that leads to the development of similar or superior qualities. 5. \*\*The Determining Cause:\*\* The cause that ensures the arising of its own specific kind and nature. 6. \*\*The Cooperative Cause:\*\* Causes working together. 7. \*\*The Non-Obstructive Cause:\*\* The absence of hindrances. This encompasses all the previous causes under these two headings (Cooperative and Non-Obstructive). The \*\*Opposing Cause\*\*, where factors mutually damage each other, is not included here as a cause for establishment. The Great Elements are not verbal phenomena, so the \*\*Verbalizing Cause\*\* does not apply. The \*\*Conditional Cause\*\* is too indirect and is not included here. \* Some interpretations list eight causes, excluding only the Verbalizing and Opposing Causes, as the Conditional Cause can also be included under the Cooperative and Non-Obstructive headings. \* Some interpretations list nine causes, adding the Opposing Cause. \* From the perspective of derived form establishing the Great Elements, it can serve as eight causes: 1. \*\*Verbalizing Cause:\*\* Through sound and speech which describe the Great Elements. 2. \*\*Conditional Cause:\*\* Through indirect dependence. 3. \*\*Pulling Cause.\*\* 4. \*\*Producing Cause:\*\* Within the causes for defiled and pure states, this includes precepts (moral, immoral, and those associated with meditative concentration) in both unripened and ripened states. 5. \*\*Supporting Cause:\*\* Conditions gathered through the "functional activity" basis. 6. \*\*Determining Cause:\*\* Definitely bringing about its own specific karmic result. 7. \*\*Cooperative Cause.\*\* 8. \*\*Non-Obstructive Cause.\*\* \* The \*\*Evolving Cause\*\* is excluded because it leads its own kind and superior kinds, which is covered by other causes. \* The \*\*Opposing Cause\*\* is excluded because it is not harmonious. \* One could also posit nine causes by adding the Evolving Cause (as they can mutually evolve), or even ten by adding the Opposing Cause. These interpretations are also valid. \*\*2. Establishing via the Six Causes\*\* These refer to the six causes among presently active phenomena. The \*Yogācārabhūmi-Śāstra\* (Chapter 18) states they are all aspects of the \*\*Dominant Condition\*\*. The \*Abhidharmasamuccaya\* (Chapter 4) says all causes are included within the \*\*Cooperative Cause\*\*; the other five are separately established to show their distinct functions. If we analyze the six causes in terms of \*\*Causal Condition\*\* (direct seed-to-fruit relationship), as explained in the \*Mahāyāna-saṃgraha\* and \*Vijñaptimātratāsiddhi-Śāstra\*, a seed in relation to its active manifestation serves as the Cooperative, Co-existent, Concomitant, and Pervasive Causes. A seed in relation to another seed can also be a \*\*Homogeneous Cause\*\*. However, it is not a \*\*Maturational Cause\*\*, as that is not a direct Causal Condition relationship. From the perspective of the Great Elements establishing derived form, none of the six causes apply directly as Causal Conditions. From the perspective of derived form establishing the Great Elements, it can be a \*\*Maturational Cause\*\*, as it can induce that karmic result. \*\*Now, analyzing establishment via the six causes from the perspective of the Dominant Condition:\*\* \* \*\*Great Elements establishing derived form\*\* involves only three causes: 1. \*\*Cooperative Cause:\*\* Provides capacity and does not obstruct. 2. \*\*Homogeneous Cause:\*\* Causes it to increase and grow. (The \*Abhidharmasamuccaya\* text, referring to prior impressions producing later results, also speaks from the perspective of active phenomena, not seed-to-seed.) 3. \*\*Co-existent Cause:\*\* The \*Abhidharmasamuccaya\* (Ch.4) states the Great Elements and derived form necessarily arise together, hence they are Co-existent Causes. This is not about sharing a single fruit/result. \* They are not mind/mental factors, so there is no \*\*Concomitant Cause\*\*. \* They are not virtuous/non-virtuous karma, so there is no \*\*Maturational Cause\*\*. \* They are not defilements, so there is no \*\*Pervasive Cause\*\*. \* \*\*Derived form establishing the Great Elements\*\* also involves three causes: 1. \*\*Cooperative Cause:\*\* This cause is broad/inclusive. 2. \*\*Co-existent Cause:\*\* Because they are inseparable. 3. \*\*Maturational Cause:\*\* Moral/Immoral precepts and precepts associated with concentration can bring about the Great Elements (as part of a karmic result). \* It could also be considered four causes by adding the \*\*Homogeneous Cause\*\*, as in the "evolving" function mentioned earlier. The absence of the others is clear. This discussion refers to causes and effects within the same time period, not across different periods. Establishment occurs based on contemporaneous bases, not across different times. An exception is the form of precepts, which is established based on non-active dharmas (the vow/potential), and thus can involve cross-temporal establishment (e.g., past Great Elements establishing present form). Worldly (saṃsāric) form and sound are solely of neutral (non-defined) nature. In the uncontaminated (nirvanic) state, both Great Elements and derived form are virtuous. Thus, one should understand as explained here. \*\*To summarize temporally:\*\* The past can be a cause for the present, but not for the future. The present can be a cause for itself and for the future. The future cannot be a cause for the future, as it does not yet exist. This analysis does not posit the past as a cause for the future, as both cause and effect would be non-existent. Also, a later period cannot be the cause for an earlier period, as that inverts cause and effect. \*\*Establishing Based on Conditions\*\* Having explained establishment by causes, what about establishment by conditions? The Great Elements and derived form, in relation to each other, constitute \*\*one\*\* condition: the \*\*Dominant Condition\*\*. When active phenomena are mutually considered for establishing their essential nature, it is not a \*\*Causal Condition\*\*. The five causes like "producing" are aspects of the \*\*Dominant Condition\*\*. Since they are not mind/mental factors, the other two conditions (\*\*Immediate Condition\*\* and \*\*Object Condition\*\*) do not apply. This explanation of establishment by causes and conditions is given in a general sense. One should contemplate the many or few causal/conditional relationships when considering them from the perspectives of contaminated vs. uncontaminated, the twelve sense spheres, the three natures (virtuous, non-virtuous, neutral), and the three realms, whether comparing Great Elements to Great Elements or derived form to derived form.