成唯識論述記 8.41

8.41

述曰：前六依處是攝受因體，以前五依疎所攝受故，成辨三界有漏諸法。若六合疎所攝受，辨無漏法，即第六依不通有漏也，助成因緣，名為攝受，故除因緣親能生法。故《對法》言：「如田、水、糞等，望穀生芽等，雖自種所生，然增彼力，名攝受因。」然隨所應有五有六，非諸有漏皆具五等，心、心所生皆具五依，非心、心所即便無故，此中前五通無記因，後一非也，隨其所應三性應思。

The Commentary states: The preceding six bases are the substance of the embracing cause (parigraha-hetu). Because the preceding five bases remotely embrace, they accomplish the sāsrava phenomena of the three realms. If the six combine to remotely embrace, they accomplish anāsrava phenomena; that is, the sixth basis does not extend to the sāsrava. Assisting and accomplishing causal conditions is named "embracing"; therefore, causal conditions that immediately give rise to phenomena are excluded. Hence the Abhidharma-samuccaya states: "Just as fields, water, manure, and the like, with respect to grain producing sprouts and so forth, although produced from their own seeds, increase their power; this is called the embracing cause." However, according to what is appropriate, there are five or six; not all sāsrava phenomena are equipped with all five; when citta and caitasikas arise, they are equipped with all five bases, but non-citta and caitasikas lack them; here, the first five cover indeterminate causes, while the latter one does not; according to what is appropriate, the three natures should be contemplated.