瑜伽師地論略纂 2.5

2.5

大種造色能為五因：一、生因；二、依因；三、立因；四、持因；五、養因。如文配屬。　依因中，「由造色生已，不離大種處而轉」者，此說即質造、同聚造，實造非假造。由諸日光、孤行香等，離大種故；生無色界定、道戒色，無四大故。勢依彼有，皆有依因。　持因中，「由隨大種等量不壞」者，亦依同聚四所造義，擊質發聲，大質故。或五境附質，皆等質量；疎遠已去，方大於質。　養因中，《對法》第一說：謂由大種養彼造色，令增長故。彼說一切大種皆養造色義，今此論中唯說長養，四大資四緣生，能養造色。然所造色，大種親養，大種要藉四緣資長，方養造色。今說外緣，大方能養，非外四緣是此養因，相依而有是造義故。生等五因皆增上攝，或有五義或不具五，非謂定具，如上可知。若依實義，親所造義必同性造，非異性；必同類造，非異類，有漏、無漏必類同故；必同界造，非異界；定散必同，非異法造。若假說造，疎相依造，隨應無遮異熟、長養、等流三類。或各親造，或綺互造，理亦不遮。種種義門，如別章說。

The primary elements, in producing derived matter, can serve as five causes: first, producing cause (janana-hetu); second, relying cause (niśraya-hetu); third, establishing cause (pratiṣṭhā-hetu); fourth, supporting cause (upastambha-hetu); fifth, nourishing cause (upabṛṃhaṇa-hetu). Correlate them as in the text. In the relying cause, "because once derived matter has arisen, it functions without separating from the locus of the primary elements": this refers to production identical to the physical substance and production within the same cluster, being real production rather than nominal production. For the light of the sun, solitary scents, etc., are separated from primary elements; and the matter of morality born of meditative absorption and the path in the formless realm lacks the four great elements. Their force relies on them to exist, so all have a relying cause. In the supporting cause, "because it does not disintegrate along with the equal measure of the primary elements": this is also based on the meaning of what is derived from the four elements in the same cluster; when a physical substance is struck and emits sound, it is because of the large physical substance. Alternatively, when the five sense-objects are attached to the physical substance, they are all equal in quantity to the substance; only when far and remote do they become larger than the substance. In the nourishing cause, the first fascicle of the *Abhidharmasamuccaya* states: "It refers to the primary elements nourishing that derived matter, causing it to increase and grow." That text speaks of the sense in which all primary elements nourish derived matter; here in this treatise, it speaks solely of nourishing matter where the four great elements are sustained by the four conditions to arise and can nourish derived matter. However, regarding derived matter, the primary elements nourish it directly; the primary elements must rely on the four conditions to sustain their growth before they can nourish derived matter. Now it says that only with external conditions can the primary elements nourish; it is not that the four external conditions are this nourishing cause, for production means existing in mutual reliance. The five causes such as producing are all subsumed under the sovereign cause (adhipati-hetu); some possess the five meanings and some do not possess all five, not that all are necessarily possessed, as can be known from the above. If based on the real meaning, the direct production of matter must be produced from the same nature, not a different nature; it must be produced from the same category, not a different category, because the contaminated and uncontaminated must be of the same category; it must be produced from the same realm, not a different realm; and meditative absorption and distraction must be the same, not produced from different dharmas. If production is nominally spoken of as distant mutual reliance, then according to what applies, there is no obstruction among the three classes of ripening (vipāka), nourishment (aupacayika), and equal outflow (niṣyanda). Whether each directly produces its own or they mutually produce each other, it is logically not obstructed either. The various approaches of meaning are as explained in the separate chapter.