成唯識論述記 8.12

8.12

述曰：此釋因義。對何為因？此即能說之語，為所說一切法因。古師云：所說一切法，是此因體者不然。若爾，即以言說為果故。其見、聞等，如九十三及《對法》第一、《樞要》等會。言隨者，是隨逐義，即隨所見、聞等事起語言說，《大論》等並同此文。然有漏無記隨說因，果通一切有為、無為、有漏、無漏法，是持業義；以無記即因故，既以無記為果，詮無記事之說，說與無記為因，即依士釋。若前解因唯有漏、無記，後解即通有漏、無漏三性所攝，其染、淨此因，准此可解。

The Commentary states: This explains the meaning of cause. In contrast to what is it a cause? This very expressive speech is the cause of all dharmas that are expressed. Ancient masters who said that all expressed dharmas are the entity of this cause are incorrect; if that were so, speech would be taken as the fruit. Regarding seeing, hearing, etc., they are reconciled as in fascicle ninety-three, fascicle one of the Abhidharma-samuccaya, and the Shiyao. 'Conforming' (sui) has the sense of following along; that is, following matters seen, heard, etc., one gives rise to words and speech. The Yogācārabhūmi-śāstra and other texts are all identical to this text. However, as for the contaminated, indeterminate cause of nominal expression, its fruit extends to all conditioned, unconditioned, contaminated, and uncontaminated dharmas; this is the karmadhāraya sense, because the indeterminate is itself the cause. When the indeterminate is taken as the fruit, the speech that expresses indeterminate matters is the cause of the indeterminate, which is a tatpuruṣa compound. If according to the former interpretation the cause is only contaminated and indeterminate, according to the latter interpretation it extends to being subsumed under the contaminated, the uncontaminated, and the three natures. Its defiled and purified forms of this cause can be understood by analogy with this.