瑜伽論記 10.60

10.60

次解雜染十因。言觀待境界所有愛味乃至為觀待因者，愛是生死之本，由彼愛是諸煩惱之廣生餘惑發業得報，故有支相續，即說彼愛為說待因。於現法中無明等法乃至為牽引因者，泰云：現在無明行熏成種子，以此種子望於未來餘生生老死等，遠牽引故為牽引因，若現在愛取有望生老死為生起因，引發因中測云：前牽引因現在無明等種子望引生老死，今此引發因亦以名色六入等種子望引生老死，並是種子，有何差別，解云就實為論皆是種子，於一種子為其二義，親能牽起名牽引因，疏而引發名引發因。言餘無明支及自種子乃至有支能生那落迦等者，景云：餘無明支者略不舉行，自種子者即識等五支種子，乃至有支者越其愛取但言有支，從強但說於業，若持彼潤已後強弱通收識等五支，名言種子亦是有支，泰云：從無明支乃至有支現起及種子為因各生五趣差別為定別因，測云：謂生那落迦無明支乃至有支對餘四道名之為餘。

Next, the ten causes of defilement are explained. Regarding 'in dependency on the realm of objects, all gratification up to... constitutes the cause of dependency': craving is the root of saṃsāra; because that craving extensively generates the other afflictions among all afflictions, instigates karma, and obtains retribution, the limbs of existence continue—hence that craving is stated to be the cause of dependency. Regarding 'among dharmas in the present life, ignorance and the like up to... constitutes the propelling cause': Tai says: In the present, ignorance and formations perfume to form seeds; because these seeds remotely propel future birth, aging, death, and so forth in another life, they constitute the propelling cause. Present craving, grasping, and existence, in relation to birth, aging, and death, constitute the generating cause. Regarding the inducing cause, Cheuk says: As for the former propelling cause, present seeds of ignorance and the like are viewed in relation to propelling birth, aging, and death; now, for this inducing cause, seeds of name-and-form, the six sense bases, and so forth are also viewed in relation to inducing birth, aging, and death. Both are seeds; what is the difference? The explanation says: Strictly speaking, both are seeds, but two meanings are established for a single seed: that which can directly propel and raise [a fruit] is called the propelling cause; that which distantly induces it is called the inducing cause. Regarding 'the remaining limb of ignorance and its own seeds up to the limb of existence can generate the naraka realms and the like': Jing says: 'The remaining limb of ignorance' omits mentioning formations. 'Its own seeds' refers to the seeds of the five limbs from consciousness onward. 'Up to the limb of existence' skips craving and grasping, merely stating the limb of existence; proceeding from the predominant, it speaks only of karma. If one takes what has been moisturized thereafter, the strong and weak comprehensively include the five limbs from consciousness onward, and conventional seeds are also the limb of existence. Tai says: The actual occurrences and seeds from the limb of ignorance up to the limb of existence serve as causes respectively generating the distinctions of the five destinies, constituting the distinct cause. Cheuk says: The limb of ignorance up to the limb of existence generating the naraka realms is called 'the remaining' in relation to the other four destinies.