成唯識論述記 8.115

8.115

述曰：此下即答，四緣、十因、二因相攝，此中合作十因、二因攝也。於中有二：初引文；後正解。三十八說：因緣即是能生因攝；增上緣者即方便因；中間等無間及所緣緣，此之二緣攝受因攝。此中別疎，攝受因攝上二緣；自餘九因，二緣所攝，理准可成，故論不說。但以攝受之中，二緣相顯，所以偏說，非方便內，不攝二緣。觀待、同事、不相違，方便攝故。又已辨二因與十因相攝，但言能生是因緣，方便是增上，中二是攝受，即顯二因中，方便攝三緣，能生攝因緣。義亦兼顯，十因中六少分是因緣攝；一因少分，是中二，謂攝受，或兼觀待、同事、不相違，亦有二緣。論唯說攝受以顯故，餘是增上緣，理已成立，文言略也。

The Commentary states: What follows answers the mutual subsumption among the four conditions, ten causes, and two causes; here they are combined to make the subsumption of the ten causes and two causes. Herein there are two parts: first citing the text, and thereafter the correct explanation. Fascicle thirty-eight states: Cause-condition is subsumed under the productive cause; dominant condition is the auxiliary cause; the middle [two]—the immediately preceding condition and the objective condition—these two conditions are subsumed under the embracing cause (parigraha-hetu). Here, individually and distinctly, the embracing cause subsumes the above two conditions; as for the remaining nine causes, their subsumption by the two conditions can be logically established by analogy, and therefore the treatise does not mention it. It is only because the characteristics of the two conditions are prominent within the embracing [cause] that it is specifically mentioned, not that the auxiliary [cause] does not subsume the two conditions, for dependency, concurrent action, and non-contradiction are subsumed under auxiliary means. Furthermore, having already analyzed the mutual subsumption between the two causes and the ten causes, merely saying that the productive [cause] is the cause-condition, the auxiliary [cause] is the dominant [condition], and the middle two are the embracing [cause] reveals that within the two causes, the auxiliary [cause] subsumes three conditions and the productive [cause] subsumes the cause-condition. By implication it is also shown that minor parts of six among the ten causes are subsumed under cause-condition; a minor part of one cause constitutes the middle two (namely, embracing), or together with dependency, concurrent action, and non-contradiction they also possess the two conditions. The treatise speaks solely of the embracing [cause] because it is prominent, and the remainder is the dominant condition; this principle is already established, so the words of the text are brief.