瑜伽論記 3.198

3.198

第三、分別因果中，有二重：初依十二支次第相望為因果；次云三唯是因者，無明愛取發業潤生之根本故。二唯是果者，謂生老死，是前十支所生果故，此重依三雜染及種現之因果，所望別故。總束緣生為因果者略有五重：一、等起門，謂前前為因後後為果，即此初言初一唯因等是；二、本末因果，此第二文是，煩惱為本故；三、唯是因等，此下亦云：前六支及愛取有是因分，後二支為果分，受通二種，亦依本末以辨因果，三異熟非異熟因果。五十六云：又現在果所攝五支及未來果所攝二支總名果所攝緣起，當知餘支因所攝緣起。中邊上卷亦云：因雜染者謂煩惱業分，果雜染者謂所餘分；四熟未熟因果。對法論云：因時有能引所引即前七支，於果時有能生所生謂後五支，謂由無明成熟愛取彼增長故；行等六支熟名有故；生老二支是所成熟，五分位因果，即前生引二因中云：能引及能生合十支名因，後二支為果。唯識亦云：十因二果定不同世，雖諸門說五義不同，所望有殊理無乖返。第四明相獨雜。

In the third section, on distinguishing causes and fruits, there are two levels. First, based on the twelve factors in sequential relation to one another as cause and fruit. Next, it says that three are solely causes: because ignorance, craving, and grasping are the roots of initiating karma and moistening rebirth. Two are solely fruits: namely, birth, and old age and death, because they are fruits produced by the preceding ten factors. This level is based on the causes and fruits of the three defilements and seeds versus active manifestations, because the perspectives are distinct. In summarizing dependent arising into cause and fruit, there are briefly five levels: 1. The gate of co-arising: where the preceding is the cause and the subsequent is the fruit; that is what was said at the beginning here, that the first one is solely cause, etc. 2. Root-and-branch cause and fruit: this is the second passage, because afflictions are the root. 3. Solely cause, etc.: below it also says that the first six factors, craving, grasping, and existence are the cause portion, while the last two factors are the fruit portion; feeling pervades both kinds; this is also discerning cause and fruit based on root and branch. 3. [sic] Maturation and non-maturation cause and fruit: fascicle fifty-six says: furthermore, the five factors subsumed under present fruits and the two factors subsumed under future fruits are together named dependent origination subsumed under fruits; one should know that the remaining factors are dependent origination subsumed under causes. The first fascicle of the Madhyāntavibhāga also says: defilement of cause refers to the afflictions and karma portion; defilement of fruit refers to the remaining portion. 4. Matured and unmatured cause and fruit: the Abhidharmasamuccaya says: at the time of cause there are the leading and the led, namely the first seven factors; at the time of fruit there are the producing and the produced, namely the last five factors; that is, through ignorance maturing craving and grasping, they increase; formations and the other six factors, when matured, are named existence; birth and old age are what is matured. 5. Positional cause and fruit: that is, as stated earlier under the two causes of producing and leading: the ten factors combining the leading and the producing are called cause, and the last two factors are fruit. The Vijñaptimātratā also says: the ten causes and two fruits definitely belong to different lifetimes. Although the various approaches state five meanings that differ, because the perspectives are different, their principles do not contradict. The fourth section clarifies the distinct and mixed characteristics.