大乘義章 4.11

4.11

次攝淨因。以之為二：十因之中，生因一種唯是生因，隨說、攝因、違不違因唯是方便。隨說、攝因及不相違，成之方便；相違因者，退之方便。自餘五因，義有兩兼。以有因中通其內外，以有最初道品種子，生後道品，判屬生因；以有外緣能生出道，判屬方便。種殖亦爾，內外和合，名為種殖。於中分取道品種子能生於後，判為生因；分取外緣能生於後，說為方便。長因之中，從道向道漸次增長，是其生因；增長向滅，是方便因。問曰：何故染法之中，從因向果名為生因，淨法向果乃名方便？釋言：有以。染法之果所謂生死，生死有為可生法故，長因向彼，是其生因。淨法之果，所謂涅槃，涅槃無為非可生法，是故長因增長向彼，但名方便。問曰：向前染法之因，因因相起但名方便，何故淨中道道增長說為生因？釋言：染麁從因向果，生相顯現，故名生因；良以對彼麁顯生故，因因相起生相不顯，不名生因。淨法是細，道增向滅一向非生；良以對彼非生法故，說道相起以為生因。自種因中以道望道，宣說自種是其生因；以道望滅，宣說自種是方便因。共事因中亦具二因，若更分別，不異以有乃至自種，總攝彼六為共事故。二因如是。

Next, subsuming pure causes. Treating them as two: among the ten causes, producing cause alone is exclusively a producing cause; expressing cause, grasping cause, contradictory cause, and non-contradictory cause are exclusively contributory causes. Expressing cause, grasping cause, and non-contradictory [cause] are contributory [causes] of accomplishment; contradictory cause is a contributory [cause] of retreat. The remaining five causes possess both senses. Within the cause of relying on existence, it applies to both internal and external: in relying on existence, the initial seeds of the factors of the path produce subsequent factors of the path, which is classified under producing cause; in relying on existence, external conditions can give rise to the supramundane path, which is classified under contributory cause. Planting is likewise: the harmonious conjunction of internal and external is named planting. Therein, isolating the seeds of the factors of the path as capable of producing subsequent ones is classified as producing cause; isolating external conditions as capable of producing subsequent ones is said to be contributory cause. Within increasing cause, progressing gradually from path to path is its producing cause; increasing toward cessation is contributory cause. Question: Why is it that among defiled dharmas, [progressing] from cause to fruit is called producing cause, whereas in pure dharmas [progressing] toward the fruit is called contributory cause? Explanation: There is a reason. The fruit of defiled dharmas is the so-called saṃsāra, and since saṃsāra is conditioned and a dharma that can be produced, increasing cause directed toward it is its producing cause. The fruit of pure dharmas is the so-called nirvāṇa, and since nirvāṇa is unconditioned and not a dharma that can be produced, increasing cause increasing toward it is only called contributory cause. Question: Earlier, with the causes of defiled dharmas, the arising of cause from cause was only called contributory cause; why, among pure [dharmas], is the increase from path to path said to be producing cause? Explanation: Defiled [dharmas] are coarse, and from cause to fruit the characteristic of production is manifest, hence it is called producing cause; precisely because they are contrasted with that coarse and manifest production, when causes arise from causes the characteristic of production is not manifest, so it is not called producing cause. Pure dharmas are subtle, and the increase of the path toward cessation is entirely non-production; precisely because it is contrasted with that unproduced dharma, the successive arising of path from path is said to be producing cause. Within the cause of one's own seed, viewing path in relation to path, stating one's own seed is its producing cause; viewing path in relation to cessation, stating one's own seed is contributory cause. Within the cause of common function both causes are also contained; if further distinguished, it does not differ from [the sequence from] relying on existence up to one's own seed, since those six are collectively subsumed as a common function. Such are the two causes.