瑜伽論記 2.120

2.120

初復次中，能生方便，攝十因盡，餘之三因，但於前二因上，隨義建立，唯識二說：一云，牽引生起引發定異同事不相違，此六因中若現若種是因緣者皆名能生，親辨果故，所餘四因及六少分皆方便因，疎助起故；二云，唯生起因名能生因，餘之九因名方便因，生起去果親近偏說，非唯因緣，餘多疎助，故作偏說，非無因緣。然菩薩地說：牽引生起，此二種子名能生因，餘方便攝，彼亦兩說，恐繁且止。

In the first reiteration, 'generative' and 'expedient' subsume all ten causes. The remaining three causes are merely established on the basis of the former two causes according to their sense. *Vijñaptimātra* has two explanations: The first says that among the six causes—projecting, producing, inducing, determining, co-working, and non-contradictory—whatever is a cause-condition, whether manifest or seed, is called 'generative', because it directly brings about the fruit; the remaining four causes and a small portion of the six are all 'expedient causes', because they indirectly assist in arising. The second says that only the producing cause is called the 'generative cause', while the remaining nine causes are called 'expedient causes'; this is a particular designation because producing is direct and proximate to the fruit, not because it alone is a cause-condition; the others are mostly indirect assistants, hence this particular designation, not that they lack cause-conditions. However, the *Bodhisattvabhūmi* states: 'The seeds of these two, projecting and producing, are called generative causes; the rest are subsumed under expedient [causes].' There are also two explanations of that, but fearing verbosity, let us set it aside for now.