瑜伽師地論略纂 4.137

4.137

十二、八門緣起相攝中，「三門是彼所顯」者，總也。於此三中，「二是一分所顯，謂內識生門、自業所作門」者，內識生門，識依根起，謂是諸識為體門。　自業所作門，業招異熟，有唯別報：故言一分。　緣生有三：一、自性緣生，謂第八異熟識，緣生自性故；二、受用緣生，謂六識身，受用境故；三、愛非愛道緣生，即十二支。其識生門依根緣境，乍似受用緣生。自業作門，乍似自性緣生。「一全」，即是愛非愛道。其外稼成熟、器世、諸食任持三，並外器故，非緣生體。清淨、威勢，與緣生相違，故亦不攝。雖解脫分善等名清淨門，與流轉為違害緣，又非順益，故亦不攝。逆流轉義，如《緣起經》。

12. In the subsumption of the eight approaches to dependent origination, "three approaches are manifested by it" is general. Among these three, "two are partially manifested, namely the approach of the arising of internal consciousness and the approach of what is done by one's own karma": regarding the approach of the arising of internal consciousness, consciousness arises relying on faculties—this refers to the approach taking the consciousnesses as its essential nature. Regarding the approach of what is done by one's own karma, karma brings about maturation, some of which is solely distinctive retribution: therefore it is said to be 'partial'. There are three kinds of dependently arisen phenomena: first, dependently arisen self-nature, which refers to the eighth maturation consciousness, because dependently arisen phenomena constitute its self-nature; second, dependently arisen enjoyment, which refers to the six consciousness bodies, because they enjoy cognitive objects; third, dependently arisen path to agreeable and disagreeable states, which is just the twelve constituents. That approach of the arising of consciousness relies on faculties and conditions cognitive objects, appearing briefly like dependently arisen enjoyment. The approach of what is done by one's own karma appears briefly like dependently arisen self-nature. "One completely" is precisely the path to agreeable and disagreeable states. The three—ripening of external crops, the vessel world, and maintenance by foods—are all the external vessel; hence they are not the essence of dependent origination. Purity and sovereign influence are contrary to dependent origination, so they are not subsumed either. Although wholesome factors of the aids to liberation and the like are named the approach of purity, they act as an obstructive condition to transmigration and moreover do not accord with or benefit it; hence they are not subsumed either. The meaning of reversing transmigration is as explained in the Pratītyasamutpāda-sūtra.