瑜伽論記 9.35

9.35

第二、解福智因中，景云：福智因者，謂欲精進於前福智未得令得，已得令住，已住令長，總有三種：一、於福智能得能住增長欲者，三時樂欲及與精進，是其初因，謂於未得能得樂欲；二、於已得能住欲樂；三、於已住欲令增長福智樂欲。二、於福智善能隨順無違背緣者，謂離三種違背緣：一、離欲顛倒境界；二、離惡友倒說福智；三、離福智能得能住及能增長勤修習障。離此三障名善隨順無違背緣。三、於福智先已串習者，此福智因，基云：其福智因亦通漏無漏，地前地上即能生福智之因。

In the second part, explaining the causes of merit and wisdom, Jing says: The causes of merit and wisdom refer to desire and vigor causing what was not yet attained of the aforesaid merit and wisdom to be attained, causing what has been attained to remain, and causing what has remained to increase, which altogether are of three kinds: First, 'the desire to be able to attain, maintain, and increase merit and wisdom' refers to the joy-desire and vigor across the three times, which are their initial causes: namely, the joy-desire to be able to attain what has not been attained; second, the joy-desire to be able to maintain what has been attained; third, the joy-desire to increase merit and wisdom for what has remained. Second, 'the conditions that properly accord with and do not run counter to merit and wisdom' refers to being free from three kinds of counter-conditions: 1. being free from inverted sensory realms of desire; 2. being free from bad spiritual friends who give inverted explanations of merit and wisdom; 3. being free from obstacles to diligently cultivating the ability to attain, maintain, and increase merit and wisdom. Being free from these three obstacles is called 'properly according with and having no counter-conditions'. Third, 'having already familiarized oneself with merit and wisdom previously': regarding these causes of merit and wisdom, Ji says: These causes of merit and wisdom also apply to both the defiled and the taintless; both prior to the stages and on the stages, they are the causes that can generate merit and wisdom.