成唯識論演祕 6.702

6.702

若其不實假緣起者，如《對法》說。按彼第四云：如無明望行，前生習氣故得為因緣，由彼熏習相續所生諸業能造後有故。當於爾時現行無明能引發，故為等無間緣，由彼引發差別諸行流轉相續生故。思惟彼故，為所緣緣。以此計最勝等，不如理思惟，緣愚癡位為境界故，彼俱有故為增上緣。由彼增上力合相應思顛倒緣境而造作故，如是一切隨其所應盡當知。

If it is an unreal, nominal dependent origination, it is as stated in the Abhidharmasamuccaya-bhāṣya. According to its fourth fascicle: as in the case of ignorance with respect to conditioned formations, because of previous habit-energy it can serve as a causal condition (hetu-pratyaya), for all karmas produced from the continuity of that perfuming are able to create future existence. At that time, active ignorance is capable of inducing them, and is therefore the immediate condition (samanantara-pratyaya), because various differentiated formations are generated in flowing continuity through its inducement. Because one conceptualizes that, it serves as the objective-support condition (ālambana-pratyaya). Taking this as supreme and so forth, one conceives improperly and takes the state of delusion as one's cognitive sphere; because it coexists with that, it serves as the predominant condition (adhipati-pratyaya). Through its predominant power, it joins with associated volition to create inverted objects of cognition; all such cases should be understood according to their proper application.