大乘義章 4.15

4.15

次對淨因明相收攝。還除相違，餘九是其四因所攝，隨說、攝因及不相違，是所作因。以有因中具攝四因，謂所作因、自分因、共有因及相應因。依於善友正說法等，增長道品，是所作因。道品法中以前生後，同類相起，是自分因。同時具有定道無作，是共有因。無漏心法相應造緣，是相應因。種殖因中具有二因，謂所作因及自分因。種殖之中最初道品對緣現起，名為種殖。是種殖中最初道品同類生後，是自分因。異類相起，是所作因。善友等緣能生於後，亦是所作。生因不定。小乘法中，淨法種子必是有漏，以此種子生於出世無漏之道，異類相起是所作因。大乘法中，淨法種子必是無漏，以此種子生於出道，同類相起，是自分因。就長因中，若有漏道、若無漏道，當分增長，是自分因。若從有漏增向無漏，從道向滅，是所作因。自種因中，小乘種子，望於出道及望涅槃以說自種，異類相望，是所作因。大乘種子，望於出道以說自種，同類相望，是自分因；望於涅槃以說自種，是所作因。共事因中備攝四因，謂所作因、自分、共有及相應因，若具分別，不異以有乃至自種，總攝彼等為共事故。非染法故，無其遍因。非報法故，無其報因。

Next, the characteristics are clarified through subsumption in correlation with pure causes. Again excluding contradictory [cause], the remaining nine are subsumed by four causes: expressing cause, grasping cause, and non-contradictory [cause] are efficient causes. Within the cause of relying on existence, four causes are completely subsumed: namely, efficient cause, homogeneous cause, co-existent cause, and associated cause. Relying on good friends, the correct expounding of the Dharma, and so forth to increase the factors of the path is the efficient cause. Among the dharmas of the factors of the path, the prior producing the subsequent and the arising of the same category is the homogeneous cause. Simultaneously possessing the non-informative [matter] of meditation and the path is the co-existent cause. Untainted mental factors associating to engage conditions is the associated cause. Planting cause contains two causes, namely efficient cause and homogeneous cause. Within planting, the initial factors of the path manifesting in response to conditions is named planting. Within this planting, the initial factors of the path producing the subsequent within the same category is the homogeneous cause. Arising in a different category is the efficient cause. Conditions such as good friends being capable of producing the subsequent are also efficient [causes]. Producing cause is indeterminate. In the Hīnayāna Dharma, the seeds of pure dharmas are necessarily tainted; using these seeds to produce the supramundane, untainted path, arising from a different category, is an efficient cause. In the Mahāyāna Dharma, the seeds of pure dharmas are necessarily untainted; using these seeds to produce the supramundane path, arising within the same category, is a homogeneous cause. Within increasing cause, whether the tainted path or the untainted path, increasing within its own category is a homogeneous cause. If progressing from the tainted to the untainted, or from the path toward cessation, it is an efficient cause. Within the cause of one's own seed, Hīnayāna seeds, when spoken of as one's own seed in relation to the supramundane path and in relation to nirvāṇa, are an efficient cause when viewed across different categories. Mahāyāna seeds, when spoken of as one's own seed in relation to the supramundane path, are a homogeneous cause when viewed within the same category; when spoken of as one's own seed in relation to nirvāṇa, they are an efficient cause. Within the cause of common function, four causes are fully subsumed: namely, efficient cause, homogeneous [cause], co-existent [cause], and associated cause; if completely 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. Because they are not defiled dharmas, they lack the universal cause. Because they are not retributive dharmas, they lack the retributive cause.