大乘義章 4.12

4.12

第四門中約對六因具相收攝。六因之義，如《阿毘曇》、《大智論》中亦具分別。六名是何？一所作因，謂法起時，諸法彼不障，名所作因。《大智論》中名無障因。二共有因，諸法起時，共有之法生住滅等共相助成，名共有因。三自分因，一切諸法同類相生，名自分因。《大智論》中名自種因。四者遍因，十一遍使增長一切染污之法，名之遍因。何者十一？苦下五見、疑及無明，以為七。集下二見邪見見取、疑及無明，即以為四，通前十一。五相應因，諸心心法相應造境，名相應因。前共有因，相依體立；此相應因，相依有用。六者報因，諸業煩惱得苦樂報，名為報因。此義廣釋，如六因章。今對十因共相取攝。於中先對外無記因，攝之為六。就此十中，除相違因，餘九是其三因所攝。就餘九中，隨說、攝因及不相違，此之三種是所作因。生因、長因、及自種因，此之三種是自分因，同類之法自相起故。以有因中具有三因：一所作因，以有水土，牙莖等生，名以有中所作因也。二共有因，謂外色中生等四相，與彼外色相扶體立，名共有因。三自分因，以有前色生後色故，名自分因。種殖因中具有二因，謂自分因及所作因。種子與彼水土和合，名為種殖。種望牙等，是自分因。水土潤澤，望彼牙等，名所作因。共事因者具有三種，謂所作因、自分因、共有因。若更分別，不異以有乃至自種，總攝彼六為共事故（此一門竟）。

In the fourth section, they are completely subsumed in correlation with the six causes. The meaning of the six causes is also fully distinguished as in the Abhidharma and the *Mahāprajñāpāramitopadeśa*. What are the six names? The first is the efficient cause (kāraṇa-hetu): when a dharma arises, the dharmas that do not obstruct it are called the efficient cause; in the *Mahāprajñāpāramitopadeśa* it is named the non-obstructing cause. The second is the co-existent cause (sahabhū-hetu): when dharmas arise, co-existent dharmas such as arising, abiding, and cessation mutually assist in its accomplishment, which is called the co-existent cause. The third is the homogeneous cause (sabhāga-hetu): all dharmas producing those of the same category are called the homogeneous cause; in the *Mahāprajñāpāramitopadeśa* it is named the cause of one's own seed. The fourth is the universal cause (sarvatraga-hetu): the eleven universal defilements increase all defiled dharmas, which is called the universal cause. What are the eleven? Under suffering, the five views, doubt, and ignorance constitute seven. Under origination, the two views—wrong view and attachment to views—doubt, and ignorance constitute four, totaling the previous eleven. The fifth is the associated cause (samprayuktaka-hetu): all minds and mental factors associated with each other creating cognition of objects is called the associated cause. The former co-existent cause is established by their bodies mutually relying on each other; this associated cause functions by mutually relying on each other. The sixth is the retributive cause (vipāka-hetu): all karmas and afflictions obtaining retributions of suffering and pleasure are called the retributive cause. The detailed explanation of these meanings is as in the chapter on the six causes. Now they are mutually subsumed with the ten causes. Therein, first, regarding external indeterminate causes, they are subsumed into the six. Among these ten, excluding contradictory cause, the remaining nine are subsumed by three causes. Among the remaining nine, expressing cause, grasping cause, and non-contradictory [cause]—these three are efficient causes. Producing cause, increasing cause, and the cause of one's own seed—these three are homogeneous causes, because dharmas of the same category arise from each other. Within the cause of relying on existence, three causes are present: first, efficient cause, as in relying on the existence of water and soil sprouts and stalks arise, which is named the efficient cause within relying on existence. Second, co-existent cause, meaning that within external matter, the four characteristics such as arising mutually support and establish its body with that external matter, which is called co-existent cause. Third, homogeneous cause, because relying on the existence of prior matter produces subsequent matter, which is named homogeneous cause. Within the planting cause, two causes are present: namely, homogeneous cause and efficient cause. The harmonious conjunction of seed with that water and soil is named planting. The seed in relation to sprout and so forth is the homogeneous cause. The moistening of water and soil in relation to that sprout and so forth is named efficient cause. The cause of common function contains three kinds: namely, efficient cause, homogeneous cause, and co-existent cause. 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 (this finishes one section).