瑜伽論記 3.174

3.174

答：於現法後法中，識等乃至受，於生老死位所攝諸支者，此說識支結生相續能引所引一時而有，去果相遠俱名引因，能生與果二世別故，親近能生獨名生因，成唯識說：生近正果名曰生因，引遠殘果說名引因，三性十因指如別章，此說雜染故不違餘教。

The answer states: "In the present lifetime and subsequent lifetimes, consciousness down to feeling, and the branches subsumed within the states of birth and aging-and-death." This explains that the branch of consciousness taking rebirth in continuity, both the projector and the projected, exist simultaneously; being far removed from the fruit, both are called pulling causes. Because the producer and the fruit belong to two different lifetimes, the direct producer alone is called the originating cause. The Cheng weishi lun states: "Producing proximate direct fruits is called the originating cause; pulling distant residual fruits is called the pulling cause." For the three natures and ten causes, refer to the separate chapter; because this explains defilement, it does not contradict other teachings.