大乘義章 4.5

4.5

第二明其十因生法。如論中說「十因具生染淨無記一切諸法。」先明無記。就無記中，有內有外，外謂非情、內謂眾生。外中十因，釋不異前。內中有四：一是報生、二是威儀、三是工巧、四是變化。報生一門，從染因起，攝屬染法。餘之三種，論中不說，今宜辨之。能變化心，經論之中或說為善、或名無記。今此且就無記以說因相如何。名想言說辨宣威儀工巧變化，名隨說因。以有所須及有所為，起此三事，名以有因。方便之心，對緣初起，能生於後，名種殖因。初心方便，能生於後，名為生因。外緣生攝因，次第漸增，名為長因。當分相起，名自種因。從以有因乃至自種，名共事因。與此相違，名相違因。順起不乖，名不相違因。無記如是（此一門竟）。

The second [section] clarifies how the ten causes generate dharmas. As the treatise says: "The ten causes completely produce all defiled, pure, and neutral dharmas." First, neutral dharmas are explained. Within neutral dharmas, there are internal and external: external refers to insentient things; internal refers to sentient beings. The ten causes in external things are explained no differently from above. Within internal things, there are four: first, retribution-born; second, deportment; third, crafts; fourth, transformations. The single category of retribution-born arises from defiled causes and is subsumed under defiled dharmas. The other three kinds are not explained in the treatise and should now be distinguished. The mind capable of transformation is sometimes said in sūtras and treatises to be wholesome, and sometimes called neutral. Here we temporarily speak of it as neutral to explain what its causal characteristics are. Names, thoughts, and verbal designations discriminating and expressing deportment, crafts, and transformations are called the cause of conventional designation. Because there is a need and a purpose, giving rise to these three things is called the cause of dependence. The mind of skillful means initially arising in response to conditions, capable of producing what follows, is called the cause of planting. The skillful means of the initial mind, capable of producing what follows, is called the generative cause. External conditions generating and sustaining it are the upholding cause. Gradually increasing in sequence is called the augmenting cause. Arising within its own division is called the specific-seed cause. From the cause of dependence up to the specific seed, it is called the cause of common function. What contradicts this is called the obstructing cause. What accords and arises without violation is called the non-obstructing cause. Such are neutral dharmas (this concludes the first section).