瑜伽師地論略纂 4.121

4.121

Third, in the analysis of cause and effect, there are two tiers. First, cause and effect are viewed according to the sequence of the twelve factors. 'Three are only causes' means ignorance, craving, and grasping, because they are the root of initiating karma and moistening birth. 'Two are only effects' means birth and old age and death, because they are the effects produced by the preceding ten factors. This tier relies on the cause and effect of the three afflictions and seeds versus manifestations, because what they are viewed in relation to is different. In summarizing dependent origination as cause and effect, there are briefly five tiers: First, the gate of co-arising, where the preceding are causes and the succeeding are effects, which is what is meant at the start by 'the first one is only cause,' etc. Second, the cause and effect of root and branches: this second tier also takes defilement as root, hence 'three are only causes,' etc.; below it also says that the first six factors together with craving, grasping, and existence are the causal portion, and the latter two factors are the effect portion, with feeling spanning both, which also distinguishes cause and effect relying on root and branches. Third, the cause and effect of vipāka and non-vipāka: fascicle fifty-six says: furthermore, the five factors subsumed under present effects and the two factors subsumed under future effects are collectively named dependent origination subsumed under effect; one should know that the remaining factors are dependent origination subsumed under cause. The first fascicle of the *Madhyāntavibhāga* also says: the affliction of cause is the portion of defilements and karma; the affliction of effect is the remaining portion. Fourth, the cause and effect of ripened and unripened: the *Abhidharma-samuccaya* says: at the time of cause there are the projecting and the projected, namely the first seven factors; at the time of effect there are the producing and the produced, namely the latter five factors. That is, by ignorance ripening craving and grasping, and their growing, the six factors of volitional action and so forth when ripened are called existence, and the two factors of birth and old age are what is ripened. Fifth, the cause and effect of states: that is, the two causes of producing and projecting mentioned earlier as projecting and producing; combining the ten factors, they are called cause, and the latter two factors are called effect. The *Cheng weishi lun* also says: the ten causes and two effects definitely do not belong to the same lifetime. Although explained through various gates, the five meanings differ and what they are viewed in relation to is distinct, yet in principle there is no contradiction.