瑜伽論記 3.172

3.172

別料簡云：無明望行愛望於取生望老死有等無間及所緣緣，此以無色望無色支，有望於生受望於愛無等無間有所緣緣，此以有色支望無色支，餘支相望二俱非有。此文總說，彼文別顯，應如彼釋，有色望有色者，謂名色中色望五處，業有望色生，色生望色老死，無色望有色者無明望行，名望五處，無色生望色老死，此中不說非業有，故不說之，此中且依隣近順次不相雜亂實緣起說，異此相望為緣不定，諸聰慧者如理應思，答因緣者自體種子緣所顯故者，此答意說：因緣者，無明種子唯生無明不生餘支等，自自相望不望餘支即是自性緣生，今說愛非愛緣生義，自他相望有增上緣無因緣故云也。何故說言依因果體性建立緣起耶等者，此中問意因通四緣，何無因緣，此中答意十因之中引發牽引生起定異同事不相違中雖有因緣，其定異因有別性生同事不相違體通疎遠，此略不論，其引發牽引生起尋名釋義應有因緣，但依現行相望名引發因，依潤未潤位行有等中業習氣說故是增上而非因緣，不遮愛種望取生種望老死為引發因有因緣義，亦不遮未潤位中識等五種望生老死為牽引因，已潤有中識等五種望生老死為生起因有因緣義，所望別故亦不相違。

A distinctive analysis states: ignorance with respect to formations, craving with respect to grasping, and birth with respect to aging-and-death have the immediately preceding and objective-support conditions; this considers non-material branches with respect to non-material branches. Existence with respect to birth, and feeling with respect to craving, do not have the immediately preceding condition, but have the objective-support condition; this considers material branches with respect to non-material branches. Among the remaining branches, neither condition exists. This text speaks generally, while that text explains distinctively; one should explain according to that. Material with respect to material refers to form in name-and-form with respect to the five sensory bases, karmic existence with respect to material birth, and material birth with respect to material aging-and-death. Non-material with respect to material refers to ignorance with respect to formations, name with respect to the five bases, and non-material birth with respect to material aging-and-death. Here they are not mentioned because they are not karmic existence, and thus are not stated. Here, it is provisionally explained according to proximate, direct, unconfused, actual dependent origination; apart from this, their mutually serving as conditions is indeterminate, which the wise should contemplate properly. Regarding the answer, "Because the causal condition is manifested by the conditions of one's own essential seeds": this reply means that as for the causal condition, the seed of ignorance only generates ignorance and does not generate other branches, and so forth; mutually relating to its own kind and not to other branches is precisely condition-arising by intrinsic nature. What is now expounded is the meaning of condition-arising as pleasant or unpleasant; in their mutual relation between self and other, there is the sovereign condition but no causal condition; hence it is stated thus. To the question, "Why is it said that dependent origination is established based on the essence of cause and fruit?" and so forth: the query here means that since "cause" extends to all four conditions, why is there no causal condition? The answer here means that among the ten causes—productive, pulling, originating, distinguishing, co-working, and non-contradictory—although there are causal conditions, the distinguishing cause involves production of a different nature, and the co-working and non-contradictory causes are broadly remote in essence; these are omitted here without discussion. As for the productive, pulling, and originating causes, investigating the terms to interpret the meaning indicates that they should have causal conditions; however, based on their actualized states mutually relating, they are called productive causes, and being spoken with reference to the karmic predispositions within formations and existence in the moistening and unmoistened stages, they are sovereign conditions and not causal conditions. This does not exclude the seeds of craving with respect to grasping and the seeds of birth with respect to aging-and-death acting as productive causes having the meaning of causal condition; nor does it exclude the five seeds of consciousness and the rest in the unmoistened stage with respect to birth and aging-and-death acting as pulling causes, or the five seeds of consciousness and the rest in moistened existence with respect to birth and aging-and-death acting as originating causes having the meaning of causal condition. Because what they are related to differs, there is also no contradiction.