瑜伽師地論略纂 4.107

4.107

「問：何故說言依因果體性建立緣起耶」等者，此中問意，因通四緣，何無因緣？此中答意，十因之中，引發、牽引、生起、定異、同事、不相違中雖有因緣，其定異因有別性生，同事、不相違體通疎遠，此略不論。　其引發、牽引、生起，尋名釋義，應有因緣，但依現行相望，名引發因。依潤未潤位行有等中業習氣說故，是增上而非因緣，不遮愛種望取、生種望老死為引發因，有因緣義；亦不遮未潤位中識等五種望生、老死為牽引因，已潤有中識等五種望生、老死為生起因，有因緣義。所望別故，亦不相違。

Regarding 'Question: Why is it said that dependent origination is established relying on the intrinsic nature of cause and effect?': here, the question's intention is that since cause applies across the four conditions, why would there be no causal condition? The answer's intention here is: among the ten causes, although a causal condition exists in the bringing-about, projecting, producing, determining, co-working, and non-hindering causes, the determining cause brings about different natures, and the substances of the co-working and non-hindering causes extend to distant ones, so these are omitted from discussion. The bringing-about, projecting, and producing causes, if one examines their names and explains their meanings, ought to have causal conditions; however, relying on manifest activities viewed in relation to each other, they are called bringing-about causes. Because it is spoken relying on the karmic predispositions in volitional action, existence, and so forth in the states of being moistened and unmoistened, they are sovereign conditions and not causal conditions. This does not preclude that seeds of craving in relation to grasping, and seeds of birth in relation to old age and death, as bringing-about causes, have the sense of being causal conditions; nor does it preclude that in the unmoistened state the five seeds from consciousness onwards in relation to birth and old age and death are projecting causes, and that in the moistened state of existence the five seeds from consciousness onwards in relation to birth and old age and death are producing causes, having the sense of being causal conditions. Because what they are viewed in relation to is different, there is no contradiction.