大乘義章 1.70

1.70

第二門中辨其體相。就初假中，名別有二：一名因生、二名緣生。就此二中，四門分別：一隨法異論。正因生果，名因生假，如善惡業起苦樂等。緣因得報，名緣生假，如從煩惱生苦樂等。二攝緣從因。一切諸法異體相起，皆名因生，不簡親疏。故《地持》中宣說十因生一切法，以一切法十因生故，皆名因生。三攝因從果。一切諸法果體相起，皆名緣生，不簡親疎。而說四緣生一切法，以一切法四緣生故，皆名緣生。四者因緣共顯諸法。一切諸法別體相起，皆號因生，亦名緣生。是故經中，十二因緣通名因緣。因緣通故，所生之法齊號因生，同名緣生。

In the second approach, discerning their substance and characteristics: within the first designation, there are two distinct names: first, called 'arising from causes'; second, called 'arising from conditions'. Within these two, there are four approaches of discrimination: First, discussion according to differences in dharmas: direct causes producing results is called 'designation of arising from causes', as wholesome and unwholesome karma gives rise to suffering, pleasure, and the like; conditioning causes obtaining retribution is called 'designation of arising from conditions', as suffering, pleasure, and the like arise from afflictions. Second, subsuming conditions under causes: all dharmas arising with distinct substances are called 'arising from causes', without distinguishing direct or indirect. Therefore the *Bodhisattvabhūmi* proclaims that ten causes give rise to all dharmas; because all dharmas are produced by the ten causes, all are called 'arising from causes'. Third, subsuming causes under results: all dharmas arising as result-substances are called 'arising from conditions', without distinguishing direct or indirect. And it is said that the four conditions give rise to all dharmas; because all dharmas are produced by the four conditions, all are called 'arising from conditions'. Fourth, causes and conditions together revealing all dharmas: all dharmas arising with distinct substances are called 'arising from causes' and also called 'arising from conditions'. Therefore in the sūtras, the twelve links are universally called 'causes and conditions' (*hetu-pratyaya*). Because causes and conditions are universal, the dharmas produced are equally designated as 'arising from causes' and identically termed 'arising from conditions'.