大乘義章 4.14

4.14

次對染因明相收攝。還除相違，餘九是其六因所攝。隨說、攝因及不相違，此之三種是所作因。生因、自種，是其報因。以有因中具有六因：以有根塵生業煩惱，名所作因。心心法等相扶體立，名共有因。業煩惱苦同類相起，以前生後，名自分因。以有遍使增長一切染污之法，即是遍因。有同時心心數法相應造緣，名相應因。以業煩惱生彼當果，即是報因。種殖因中具攝二因，所謂報因及所作因，謂業煩惱，對緣現起能生後果，名為種殖。是種殖中業與煩惱生於當果，即是報因。外緣生果，是所作因。長因之中具有三因：煩惱業苦當分增長，是自分因。煩惱增長起身口業，是所作因。作業煩惱增長生苦，是其報因。共事因者具攝六因，若更分別，不異以有乃至自種，總攝彼等為共事故（此三門竟）。

Next, the characteristics are clarified through subsumption in correlation with defiled causes. Again excluding contradictory [cause], the remaining nine are subsumed by the six causes. Expressing cause, grasping cause, and non-contradictory [cause]—these three are efficient causes. Producing cause and one's own seed are retributive causes. Within the cause of relying on existence, six causes are present: relying on the existence of faculties and objects to produce karma and afflictions is named efficient cause. Minds and mental factors mutually supporting and establishing their bodies is named co-existent cause. The mutual arising of karma, afflictions, and suffering of the same category, the prior producing the subsequent, is named homogeneous cause. Relying on the existence of universal defilements to increase all defiled dharmas is the universal cause. Simultaneously existing minds and caittas associating to engage conditions is named associated cause. Karma and afflictions producing that future fruit is the retributive cause. Planting cause completely subsumes two causes, namely retributive cause and efficient cause; meaning karma and afflictions manifesting in response to conditions and being capable of producing subsequent fruit is named planting. Within this planting, karma and afflictions producing the future fruit is the retributive cause. External conditions producing the fruit is the efficient cause. Within increasing cause, three causes are present: afflictions, karma, and suffering increasing within their own category is the homogeneous cause. Afflictions increasing to give rise to bodily and vocal karma is the efficient cause. Creating karma and afflictions increasing to produce suffering is its retributive cause. The cause of common function completely subsumes the six causes; if further distinguished, it does not differ from [the sequence from] relying on existence up to one's own seed, since they are collectively subsumed as a common function (this finishes three sections).