大乘法苑義林章 5.32

5.32

二釋名者，就十因中總有三類：一有三个，通持業、依主。二有一个，唯依主。三有六个，唯持業。言三个者，謂隨說、引發、定異。若隨是所隨，是見聞等。說是能說，即是隨之說名隨說因者，依主釋。若隨亦是能隨者，即是亦隨亦說名隨說者，持業釋也。若言發是果名，引者是因，發之引名引發，依主釋也。若發亦是因者，亦引亦發故名引發者，持業釋也。若異是果，定者是因，異之定名定異者，依主釋也。若二俱因，亦定亦異名定異者，持業釋也。言一依主者，謂同事因。事是果，同是因，事之同名同事，依主釋。自餘六因皆持業釋。亦觀亦待，乃至不相違者，皆持業也。若言隨說因等者，十種皆持業釋。隨說即因，乃至不相違即因故。問：相違即因者，豈滅亦有因生耶？答：不然。但與黃葉為因，不與已滅青等為因，即是能相違即因，故名相違因。相違果者，謂黃葉是。

Second, explaining the names: Among the ten causes, there are three classes in total: 1. Three allow both karmadhāraya and tatpuruṣa compounds. 2. One is exclusively a tatpuruṣa compound. 3. Six are exclusively karmadhāraya compounds. The three refer to: conventional expression (anuvyavahāra), inducement (abhinirvṛtti), and distinct differentiation (pratiniyama). If 'sequential' (anu-) is what is conformed to, which is seeing, hearing, and so forth, and 'expression' (vyavahāra) is that which expresses, then it is the expression of conforming, called the cause of conventional expression—this is an analysis as a tatpuruṣa compound. If 'sequential' also refers to that which conforms, then it is both conforming and expressing, called conventional expression—this is an analysis as a karmadhāraya compound. If 'bringing forth' (nirvṛtti) is the name of the fruit, and 'inducing' (abhi-) is the cause, then it is the inducing of bringing forth, called inducement—a tatpuruṣa analysis. If 'bringing forth' is also the cause, then it both induces and brings forth, hence called inducement—a karmadhāraya analysis. If 'differentiation' (niyama) is the fruit and 'distinct' (prati) is the cause, then it is the distinctness of differentiation, called distinct differentiation—a tatpuruṣa analysis. If both are the cause, being both distinct and differentiating, called distinct differentiation—this is a karmadhāraya analysis. The one tatpuruṣa compound refers to the cause of common function (sahakāri). Function is the fruit and common is the cause; the commonality of the function is called common function—a tatpuruṣa analysis. The remaining six causes are all karmadhāraya compounds. Being both viewing and waiting upon, up to being non-conflicting, all are karmadhāraya. If one speaks of the 'cause of conventional expression' and so forth, all ten are karmadhāraya analyses, because conventional expression is itself the cause, up to non-conflicting is itself the cause. Question: If that which conflicts is itself the cause, could cessation also have a cause that produces it? Answer: That is not so. It serves as a cause only for yellow leaves, not for the green leaves that have already ceased; that is, the conflicting factor is itself the cause, and hence it is called the conflicting cause. The conflicting fruit refers to the yellow leaves.