[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [成唯識論述記](https://indike.org/pramana/in.bauddha.taisho.1830) › 8.56 # 成唯識論述記 8.56 成唯識論述記 8.56 - **Language:** Classical Chinese ### [8.56](https://indike.org/pramana/in.bauddha.taisho.1830.8.56) 答：此謂不爾。今亦有文，謂《大論》第十「彼問：若諸支相望無因緣者，何故說言依因緣立十二支也？答：依增上緣所攝牽引、生起、引發三因說非有因緣。」故知此生起之中亦有非因緣種也。又理准，若未潤種既有業，亦在牽引中，何故已潤業種，非生起因也？又菩薩地等，誰謂彼言生起因是此因也？如此文是，其引發因取種引自種，種引現行，為因緣者，除現引種及引現行，異姓種及涅槃等，彼非因緣故，定異因亦爾，唯取為因緣者，除引自乘及異熟、增上、等流果，或亦取引發中現能熏種為因緣者，亦是引發等二能生因攝，下有二釋故，其同事、不相違攝前因，為自體故。即是合六因中，諸因緣種未潤已前，亦未成就，皆名牽引種，遠牽自果，即牽引因全，四因少分，除生起因故。若被潤已去，皆名已熟，即生起因全，四因少分，除牽引因，是此生起因，近能生起果故。 > Answer: This is not so. There is also a text now, namely Fascicle 10 of the Great Treatise: 'It asks there: If the various factors \[of dependent origination\] do not have a direct cause with respect to one another, why is it said that the twelve factors are established based on direct cause? The answer is: It is spoken of based on the traction, generative, and bringing-forth causes subsumed under the sovereign condition, not that there are direct causes.' Therefore, we know that within this generative \[cause\] there are also seeds that are not direct causes. Moreover, logically speaking, if the unmoistened seeds already contain karma and are also in the traction \[cause\], why would moistened karmic seeds not be in the generative cause? Furthermore, who in the \*Bodhisattvabhūmi\* and elsewhere says that the generative cause mentioned there is \[only\] this cause? It is indeed like this text. Its bringing-forth cause takes seeds inducing their own seeds, and seeds inducing actual activity, which are direct causes, excluding actual activity inducing seeds and inducing actual activity, seeds of different categories, and nirvāṇa and so forth, because those are not direct causes. The determinate-difference cause is also like this: it only takes those that act as direct causes, excluding those that induce their own vehicle, as well as resultant, sovereign, and equal-emanation results. Alternatively, it also takes those in the bringing-forth \[cause\] where actual activity can perfume seeds as direct causes, which are also subsumed under the two productive causes such as bringing forth, because there are two explanations below. The joint-operation and non-contradictory \[causes\] subsume the preceding causes as their nature. That is, within the combined six causes, all seeds that are direct causes prior to being moistened and not yet completed are all called traction seeds, distantly pulling their own results; that is, the entirety of the traction cause and minor parts of four causes, excluding the generative cause. If they have already been moistened and onward, they are all called already matured; that is, the entirety of the generative cause and minor parts of four causes, excluding the traction cause; these are this generative cause, because they can immediately produce and generate results. > — English (machine translation) (machine translation) - [Previous: 8.55](https://indike.org/pramana/in.bauddha.taisho.1830.8.55) - [Next: 8.57](https://indike.org/pramana/in.bauddha.taisho.1830.8.57) - [Up: 8](https://indike.org/pramana/in.bauddha.taisho.1830.8) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1830~en-mt.8.56) — English, machine translation ## Linked texts (1) - [成唯識論了義燈](https://indike.org/pramana/in.bauddha.taisho.1832.6.31) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1830.8.56](https://indike.org/pramana/in.bauddha.taisho.1830.8.56) · Pramāṇa