成唯識論述記 8.49

8.49

述曰：此相違、不相違中，因通漏、無漏，果亦爾。令有為無漏不生，無為不顯故。然領受及此後三因，同《瑜伽》第五，皆言於生、住等果，不言餘者餘因狹故，此四寬故。然《大論》、《顯揚》但有後三，有於生等之一果言，觀待中無，此中觀待寬彼，論唯望情欲作法，其性狹故。三十八唯依於生以明障礙，據勝顯故。六相違中，唯此勝故，亦不違也，此中無記、染、善，皆准應知。大乘滅相雖不待因，相違因與後後法為生因，與前法相違名相違因，非與前法滅為因也。

The Commentary states: Within this contradictory and non-contradictory, the causes apply to both the tainted and the untainted, and the results are also like that. It prevents the conditioned untainted from arising, and prevents the unconditioned from being revealed. However, the cause of apprehension and the subsequent three causes are like those in Fascicle 5 of the *Yogācāra*, all speaking of results such as arising and abiding. They do not mention others because the other causes are narrow, while these four are broad. Yet the Great Treatise and the *Prakaraṇāryavācā* only have the latter three, stating a single result such as arising; in the cause of dependence there are none. Here, dependence is broad, whereas in that treatise it is only formulated with reference to passion and desire, so its nature is narrow. Chapter 38 explains obstacles solely based on arising, relying on the most prominent and obvious aspects. Among the six types of contradiction, this is the most prominent, so it does not contradict it either. Here, the indeterminate, defiled, and wholesome should all be understood accordingly. Although the mark of destruction in the Mahāyāna does not depend on a cause, the contradictory cause acts as a productive cause for later and later phenomena; being contradictory to the preceding phenomena, it is called a contradictory cause, not because it acts as a cause for the destruction of preceding phenomena.