瑜伽師地論略纂 8.147

8.147

論結法念住中云「若能如是如實遍知諸雜染法自性、因緣、過患、對治，是法念住」者，此勘上文，無別解此四種，但有自性及過患、對治，無別因緣。若准上舉所治蓋等，名自性；次前言了知眼處有結過患，名過患故；前能治道，名對治。又無別解因緣文，若義立無妨。謂六行時中，三不善根名諸惑之因緣，因緣生諸惑也。又即自性之種子名因緣也。又因何處、緣何處而生自性，即名因緣。又依眼乃至作意而生惑，眼等處即名因緣。

Regarding the conclusion of the smṛtyupasthāna on dharmas where the treatise says, "If one can thus truly and comprehensively know the intrinsic nature (svabhāva), causes and conditions (hetu-pratyaya), faults (ādīnava), and counteragents (pratipakṣa) of all defiled dharmas, this is the smṛtyupasthāna on dharmas": checking against the preceding text, there is no distinct explanation of these four kinds; there are only intrinsic nature, faults, and counteragents, with no distinct causes and conditions. If one follows the above, adducing the hindrances and so forth to be counteracted is called 'intrinsic nature'; immediately prior to this, it was stated that understanding that the eye-base has the fault of fetters is called 'faults'; the former counteracting paths are called 'counteragents'. Furthermore, although there is no text with a distinct explanation of causes and conditions, it does not hurt to establish it in principle. That is, within the six times of moving, the three unwholesome roots are called the causes and conditions of the defilements, as causes and conditions give rise to the defilements. Again, the seeds of intrinsic nature itself are called causes and conditions. Again, the place due to which and the conditions upon which the intrinsic nature arises are precisely called causes and conditions. Again, defilements arise based on the eye and so on up to manaskāra; bases such as the eye are precisely called causes and conditions.