瑜伽論記 8.312

8.312

釋云：有二義，一世第一法，與苦法智忍為增上緣生苦法智忍，於有為中唯此一無漏，不從因緣生，二或用世第一法為因緣生，串習多時所知障可斷，有漏善最勝，最勝義故得為因緣，發生苦法忍，此論師意用為因緣，即如後解，先師所立義增上緣生，即古所傳故，欲別一義故，故作是立，其意欲上者唯護法義。

The explanation states: There are two meanings. First, the supreme worldly dharmas serve as the sovereign condition (adhipati-pratyaya) to produce the forbearance of the knowledge of the phenomenon of suffering (duḥkhe dharmajñāna-kṣānti); among conditioned phenomena, only this single taintless dharma is not produced from a primary cause (hetu-pratyaya). Second, alternatively, the supreme worldly dharmas are used as the primary cause for its production: having been habitually practiced for a long time, the cognitive obscuration can be severed, and conditioned goodness is the most superior; by virtue of its supreme sense, it is able to serve as the primary cause to bring about the forbearance of the phenomenon of suffering. This master's intention is to use it as the primary cause, which corresponds to this latter explanation. The doctrine established by the former teachers, that it is produced through the sovereign condition, is what was traditionally transmitted from the ancients. Because [this master] wished to distinguish a different meaning, he made this formulation. Those among whom his intention tends to agree are only of the doctrine of Dharmapāla.