瑜伽師地論略纂 13.59

13.59

論等無間緣云「若此六識為彼六識等無間緣」等者，此中二師釋，如前第三卷抄會，廣釋此文，與第三卷五識一念，及第一云等無間依謂意，不是自眼。此四緣，前卷阿賴耶下即是因緣文，多謂種子，如前會。此皆在〈本地〉第三卷三世後文，因文便故來，如前卷生起四緣文助之。「因緣一種望所生法能為生因」等者，此能生因如〈菩薩地〉第三十八云：牽引、生起是因緣。第五卷復言：生起是因緣，能生因攝，非牽引因，十二緣生。第十卷云：此十二緣相望，俱依增上所生引發、生起、牽引說，故無因緣。又如〈菩薩地〉，無記生起因是增上緣。故知能生因，體是因緣，生起、牽引皆通增上、因緣。若唯生起，唯是因緣，即違緣生及無記生起因。此處文中，且據同第五及〈菩薩地〉等，攝二因故是因緣，非餘。若不此會，謂即行支被潤已，此是何因？望生、老死說，非生起因故。　「四緣立十因」者，如前三十八及第五說，生起、牽引一分因緣，攝受因一分是等無間、所緣緣，餘一分及牽引、生起各一分餘因，並是增上緣。諸妨難同前。

Regarding the treatise's statement on the immediately antecedent condition: 'If these six consciousnesses serve as the immediately antecedent condition for those six consciousnesses,' and so forth: the explanations of the two masters here are reconciled as in the notes to Fascicle Three above. This text is explained extensively in comparison with the single moment of the five consciousnesses in Fascicle Three, and Fascicle One's statement that the immediately antecedent support is the manas, not one's own eye. These four conditions, appearing below the ālayavijñāna in the preceding fascicle, are texts on causes and conditions, which mostly refer to seeds, as reconciled above. These all occur in the Maulī Bhūmi, Fascicle Three, after the text on the three time periods, brought in as convenient to the text, supported by the text on the production of the four conditions in the previous fascicle. As for 'the single kind of cause-condition can serve as a generative cause for the phenomena to be produced,' and so forth: this generative cause is as stated in the Bodhisattvabhūmi, Fascicle Thirty-Eight: the projecting [cause] and the actualizing [cause] are the cause-condition. Fascicle Five also states: the actualizing [cause] is the cause-condition, subsumed under the generative cause, not the projecting cause, in the twelve-link dependent origination. Fascicle Ten states: these twelve links, viewed in relation to one another, are all explained on the basis of initiating, actualizing, and projecting produced by the sovereign [condition], and therefore have no cause-condition. Moreover, as in the Bodhisattvabhūmi, the actualizing cause of indeterminate [phenomena] is the sovereign condition. Thus we know that the generative cause's essence is the cause-condition, and actualizing and projecting both extend to sovereign conditions and cause-conditions. If it were exclusively actualizing, it would be purely a cause-condition, which would contradict dependent origination and the actualizing cause of indeterminate [phenomena]. In the text of this passage, it is provisionally based on being the same as Fascicle Five and the Bodhisattvabhūmi and so on; because it subsumes both causes, it is a cause-condition and nothing else. If not reconciled in this way, when the compositional factor is perfumed, what cause is it? It is spoken in relation to birth, old age, and death, and hence is not an actualizing cause. Regarding 'the four conditions establish the ten causes': as stated in Fascicle Thirty-Eight and Fascicle Five above, a portion of the actualizing and projecting [causes] is the cause-condition; a portion of the receiving cause is the immediately antecedent and the objective conditions; the remaining portion, as well as the remaining portions of projecting and actualizing and the other causes, are all sovereign conditions. The various difficulties are the same as before.