瑜伽師地論略纂 2.5

2.5

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.