大乘義章 4.7

4.7

次辨淨因。如論中說「始從種性乃至涅槃，隨說故別，名隨說因。以有生死，樂求淨法，名以有因。種殖因者，種性地中所成善法如似種子，善友正說如似水土。解行之初，依先種子，對緣始習，能生於後，名種殖因。近善知識、聽受正法，堪能攝起出世道品，名為攝因。地前所修，能生出世無漏道品，以為生因。言長因者，若類世間種殖之事，初地已上運運增長趣順菩提，名為長因。若類染法，種性已去乃至佛果漸次增長，皆名長因。三乘種子當分生果，名自種因。從以有因乃至自種，名共事因，共成一種修道事故。染法違淨，名相違因。淨緣順淨，名不相違。」故論說言「染法相違，是淨法因。淨法相違，是染法因。」生法如是。

Next, the pure causes are explained. As the treatise states: 'Starting from the gotra up to nirvāṇa, they are distinguished according to conventional expression; this is called the cause by conventional expression. Because there is birth-and-death, one aspires to seek pure dharmas; this is called the cause by being. Regarding the cause of planting: wholesome dharmas accomplished on the stage of the gotra are like seeds; virtuous friends and correct instruction are like water and soil. At the beginning of understanding and practice, relying on previous seeds and beginning to cultivate in the presence of conditions, one is able to produce what comes later; this is called the cause of planting. Approaching good spiritual friends and listening to the true Dharma, being capable of gathering and initiating the supramundane factors of the path, is called the cause of gathering. What is practiced before the bhūmis, being able to generate the supramundane untainted factors of the path, is taken as the cause of generating. Regarding the cause of growth: if analogized to worldly planting, from the first bhūmi upwards, increasing through successive movements toward conformity with bodhi is called the cause of growth. If analogized to defiled phenomena, from the gotra onward up to the Buddha-fruit, gradually increasing, all are called the cause of growth. The seeds of the three vehicles each producing their own fruit within their own class are called the cause of their own seed. From the cause by being down to the cause of its own seed, they are called the cause of shared function, because together they accomplish the single matter of cultivating the path. Defiled dharmas run contrary to purity, so they are called the contrary cause. Pure conditions accord with purity, so they are called the non-contrary [cause].' Therefore the treatise states: 'Opposition to defiled phenomena is the cause of pure dharmas; opposition to pure dharmas is the cause of defiled phenomena.' The production of dharmas is like this.