成唯識論演祕 6.333

6.333

領謂領納，受謂攝受，謂能所受俱名領受，即領受處立觀待因。觀待因者亦通能、所，由此望彼應為四句：一、能受為因，所受為果，先希食等，後食等得；二、所受為因，能受為果，因對於境方領受之；三、能受為因，能受為果，因二定喜生三禪樂等；四、所受為因，所受為果，如因風輪持水輪等，餘類知之。故《瑜伽論》三十八云：「觀待此故，此為因故，於彼彼事若求若取，此名彼觀待因；如觀待手故，手為因故有執持業；觀待足故，足為因故有往來業；觀待飢、渴故，飢、渴為因故，於諸飲食若求若取。」

"Ling" means perceiving/experiencing, "shou" means receiving/assimilating: both the apprehender and what is apprehended are called apprehension. Precisely based on the basis of apprehension, the relative cause is established. The relative cause also applies to both the subjective and the objective. In relation from this to that, four propositions should be formed: 1. The subjective apprehender is the cause and the apprehended object is the fruit: first desiring food, and later obtaining food; 2. The apprehended object is the cause and the subjective apprehender is the fruit: because of facing the object, one only then apprehends it; 3. The subjective apprehender is the cause and the subjective apprehender is the fruit: joy in the second dhyāna causes bliss in the third dhyāna, and so on; 4. The apprehended object is the cause and the apprehended object is the fruit: as the wind-mandala sustains the water-mandala, and the rest should be understood by analogy. Hence the thirty-eighth fascicle of the *Yogācārabhūmi* says: "Because of depending on this, because this is the cause, in seeking or taking toward those respective matters, this is called the relative cause of that. Just as depending on hands, because hands are the cause, there is the activity of grasping; depending on feet, because feet are the cause, there is the activity of coming and going; depending on hunger and thirst, because hunger and thirst are the cause, there is seeking and taking toward food and drink."