大乘義章 4.13

4.13

次就內法無記十因具相收攝。除相違因，自餘九因四因所攝，謂所作因、共有因、自分因、相應因。相狀如何？隨說、攝因、不相違因，此之三種是所作因。生因一種，是自分因。以有因中具有四因，以有六根及外境界起無記心，是所作因。以有同時諸心法等互相助成，是共有因。以前起後，是自分因。諸心心法相應造緣，是相應因。種殖因中具攝二因：就種殖中分取種子能生於後，是自分因。分取六根及外境界，是所作因。長因之中亦具二因：同類相起，是自分因。心心相次，是所作因。自種亦爾。共事因中具有四因：同前以有乃至自種，總攝彼六為共事故。相違因者，望壞彼法，為所作因。非報法故，無其報因。非染法故，無其遍因（此三門竟）。

Next, the ten indeterminate causes of internal dharmas are completely subsumed. Excluding contradictory cause, the remaining nine causes are subsumed by four causes: namely, efficient cause, co-existent cause, homogeneous cause, and associated cause. What are their characteristics? Expressing cause, grasping cause, and non-contradictory cause—these three are efficient causes. Producing cause alone is a homogeneous cause. Within the cause of relying on existence, four causes are present: relying on the existence of the six sense faculties and external sense objects to give rise to the indeterminate mind is the efficient cause. Relying on the existence of simultaneously existing mental factors and so forth mutually assisting each other is the co-existent cause. The prior giving rise to the subsequent is the homogeneous cause. All minds and mental factors associating to engage conditions is the associated cause. Planting cause completely subsumes two causes: within planting, isolating the seed as capable of producing the subsequent is the homogeneous cause; isolating the six sense faculties and external sense objects is the efficient cause. Within increasing cause, two causes are also present: the arising of the same category is the homogeneous cause; the succession of mind to mind is the efficient cause. One's own seed is likewise. Within the cause of common function, four causes are present: same as the preceding [sequence from] relying on existence up to one's own seed, since those six are collectively subsumed as a common function. Contradictory cause, with respect to destroying those dharmas, is an efficient cause. Because it is not a retributive dharma, it lacks the retributive cause. Because it is not a defiled dharma, it lacks the universal cause (this finishes three sections).