成唯識論掌中樞要 1.189

1.189

「生、引因」中《瑜伽》等云：未潤種子名牽引因，已潤種子名生起因，三性、十因悉皆如是。果雖合為一，不論遠、近、正、殘、生、引，其能生種通業及因緣，未潤去果遠，名引因，已潤去果近，名生因。正合能引、所引，說為引因，能生為生因義。三性、十因即為三義。生、引二因並無性二，合有五解。既有正、殘為生、引，亦有內、外果為生、引。

Regarding the "productive and inductive causes": the Yogācārabhūmi and other texts state that unmoistened seeds are called inductive causes (ākṣepaka-hetu), while moistened seeds are called productive causes (janaka-hetu); the three natures and the ten causes are all like this. Although the fruits are combined into one, without distinguishing distant, near, primary, residual, productive, or inductive, the seeds capable of producing them encompass both karma and direct conditions (hetu-pratyaya); being unmoistened and distant from the fruit, they are called inductive causes; being moistened and near to the fruit, they are called productive causes. This precisely corresponds to the inductive and the induced being spoken of as inductive causes, and the capable of producing being the meaning of productive causes. The three natures and ten causes thus constitute three meanings. Productive and inductive causes together with the two natures of non-existence make five interpretations in total. Just as there are primary and residual as productive and inductive, so too there are internal and external fruits as productive and inductive.