瑜伽論記 10.56

10.56

自下對二因四緣相攝通塞。初對二因，當知牽引種子生起種子名能生因所詮諸因名方便因者，唯識二說，一云，此說牽引生起引發定異同事不相違中諸因緣種未成熟位名牽引種，種成熟位名生起種，彼六因中諸因緣種皆攝在此二位中故，雖間現能生因，如四因中生自種者而多間斷，此略不說，或親辨果二立種名如說現行穀麥等種，所餘因謂初二五九及六因中非因緣法，皆是生熟因緣種餘，故總說為方便因攝，非此二種唯屬彼二因，餘四因中有因緣種故，非唯彼八名所餘因，彼二因亦有非因緣種，故言此說牽引生起種子，即彼二因所餘諸因即彼餘八雖二因內有非能生因，而因緣種勝顯故遍說，雖餘因內有非方便因，而增上多者顯故遍說，三藏云：此菩薩地中明牽引生起二因，皆通有分及名言熏習，故此二因皆能生因攝，尋伺地中唯說有分熏習為牽引因，是故不入能生牽引因攝，基云：牽引生起二因何別，義曰，二別，一寬狹別，牽引因通增上緣因緣故是能生因方便因二因所攝，生起因狹唯因緣攝，二為潤未潤別，故依處中云：牽引因是習氣因依處，行識支種未被潤也，生起因是有潤種子因依處，即已被潤也，故有差別。

Below, the two causes and four conditions are correlated regarding their mutual subsumption, inclusions, and exclusions. First, correlating with the two causes: as for 'one should know that propelling seeds and generating seeds are called the productive cause (janaka-hetu), while all the causes expounded [thereafter] are called the expediting cause (prayojaka-hetu)': the Vijñaptimātratāsiddhi offers two explanations. One says: This means that among the propelling, generating, inducing, distinct, co-functioning, and non-contradictory [causes], the cause-condition seeds in their unripened state are called propelling seeds, while in their ripened state they are called generating seeds, because the cause-condition seeds within those six causes are all subsumed under these two states. Although the productive cause occasionally becomes manifest—such as when producing its own seed among the four causes—it is mostly interrupted, so this is briefly omitted; or, [the treatise] establishes the name 'seed' for the two that directly produce the fruit, just as one speaks of seeds of grain, wheat, and the like in their manifest activity. The remaining causes refer to the first, second, fifth, and ninth causes, as well as the non-cause-condition dharmas within the six causes; they are all what remains apart from the ripened and unripened cause-condition seeds, and therefore they are collectively stated to be subsumed under the expediting cause. It is not that these two seeds belong solely to those two causes, because there are cause-condition seeds within the other four causes; nor is it that only those eight are called the remaining causes, for those two causes also have non-cause-condition seeds. Therefore, saying 'this refers to propelling and generating seeds' means those two causes, while 'the other remaining causes' means those other eight. Although there are non-productive causes within the two causes, because cause-condition seeds are superior and prominent, they are stated comprehensively; although there are non-expediting causes within the remaining causes, because the predominant are many and prominent, they are stated comprehensively. The Tripiṭaka Master says: Here in the Bodhisattvabhūmi, the explanation of the two causes—propelling and generating—applies comprehensively to both the habit energy of the factors of existence and of conventional designations; thus both of these causes are subsumed under the productive cause. In the Stage with Investigation and Reflection, it only speaks of the habit energy of the factors of existence as the propelling cause, and therefore it does not enter the subsumption of the productive propelling cause. Kuiji says: What is the difference between the two causes of propelling and generating? The meaning is: there are two differences. First, the difference in scope: the propelling cause encompasses both the predominant condition and the cause-condition, so it is subsumed under both the productive cause and the expediting cause; the generating cause is narrower and is subsumed solely under the cause-condition. Second, the difference between being moisturized and not moisturized. Therefore, among the support-bases it says: the propelling cause is the support-basis of the cause of habit energy, where the seeds of the limbs of formations and consciousness have not yet been moisturized; the generating cause is the support-basis of the cause of moisturized seeds, meaning they have already been moisturized. Hence there is a difference.