瑜伽論記 2.106

2.106

答：亦有總別。所謂三緣是別增上是總。然因中自有二種：一、略謂同事因攝前六因；二、廣謂不相違攝前八因，除相違因。若唯識說生住成得四果，成有二種：一、立二辨，攝此成辨無此作用，住謂水輪依風輪等，此論所無，何故二論取捨不同者；二、論意趣所望別故，彼作用離體無故，所以不論。此無住者疎故不論，障礙依處謂，一切有為無為，能違生等皆是其體。

Answer: 'There are also general and specific [conditions]: the three conditions are specific, while the sovereign condition is general. However, among causes there are intrinsically two types: first, the concise, meaning the cause of co-working subsumes the preceding six causes; second, the broad, meaning non-opposition subsumes the preceding eight causes, excluding the cause of opposition. If we consider the four fruits of arising, abiding, establishing, and obtaining taught in Vijñaptimātratā: establishing has two aspects—first, establishing [doctrines], and second, achieving [sentient beings]; these subsume 'establishing' and 'achieving' here, while omitting 'function.' 'Abiding' refers to the water mandala resting upon the wind mandala, etc., which is absent in this treatise. Why do the two treatises differ in what they accept and reject? Because the intentions and perspectives of the two treatises are distinct: there, function has no existence apart from substance, and hence is not discussed; here, abiding is omitted because it is remote. The ground of support of obstruction: all conditioned and unconditioned phenomena that can oppose arising and so forth are its substance.'