瑜伽論記 13.359

13.359

自下第三對二因十因四緣相攝通塞。言因緣一種，望所生法能為生因等者，此能生因，如菩薩地第三十八云：牽引生起是因緣。第五卷復言：生起是因緣能生因攝，非牽引因十二緣生。第十卷言：此十二緣相望，俱依增上所生引發生起牽引說，故無因緣。又如菩薩地無記生起因是增上緣，故知能生因體是因緣，生起牽引皆通增上因緣。若唯生起唯是因緣，即違緣生及無記生起因，此所文中且據同第五及菩薩地等攝六因，故是因緣非餘。若不此會，行支被潤己此是因，望生老死非生起因故。

Third, from here on, the mutual subsumption and exclusion among the two causes, the ten causes, and the four conditions are addressed. Regarding the statement "The single kind called cause-condition can serve as a generative cause with respect to the produced phenomena, etc.": As for this generative cause, the thirty-eighth fascicle of the Bodhisattvabhūmi says: "Drawing-forth and bringing-about are cause-conditions." The fifth fascicle also says: "Bringing-about is a cause-condition and is subsumed under the generative cause, not the drawing-forth cause." Regarding the twelvefold dependent origination, the tenth fascicle says: "With respect to these twelve factors, they are all stated based on the produced, induced, brought-about, and drawn-forth aspects of the sovereign condition; therefore, there is no cause-condition." Furthermore, as in the Bodhisattvabhūmi, the indeterminate bringing-about cause is a sovereign condition. Hence we know that the substance of the generative cause is a cause-condition, while bringing-about and drawing-forth both extend across sovereign conditions and cause-conditions. If bringing-about were solely a cause-condition, it would contradict dependent origination and the indeterminate bringing-about cause. The present text tentatively conforms with the fifth fascicle and the Bodhisattvabhūmi in subsuming the six causes, and so it is a cause-condition and not the others. If it were not harmonized in this way, the conditioned factor of karmic formations (saṃskāra-aṅga) having been perfumed is a cause, yet with respect to birth, aging, and death it would not be a bringing-about cause.