大乘法苑義林章 5.33

5.33

第二出體中有二，初總、後別。謂由法故有想，想故有名，名故所起語性能詮辨諸法，名隨說因，以聲為性也。若所觀待，有四句。能所受性，即是遍行中受數。觸、想、作意、思，無此五位差別能，故非也。觸雖有此能，而方此受非是領納，唯此受有此五位能及能領納，獨名領受性也。若待所受有能受，受性唯受數，所受中通一切法也。若待能受有所受者，即能受唯受性，所受中通有為無為，餘有通故。若所受待所受一種，若以能受待能受者亦相似也。其牽引因者，種子遠有牽果之能，名牽引因。即用有漏無漏、三性、內外種子為體。若此種子為潤已去，俱為生起因性。若疎緣相攝受令果得起，唯除種子疎緣法體。其引發因者，若種若現、漏無漏、三性相依，依引中等為體。若定異因，亦以此法等為體。前界寬性狹，後界狹性寬。同事者，始從觀待終至定異，同辨一果，即以前法為體。若相違因，得有違緣為性。不相違者，於生、住、成、得俱不為障，一切法為性。此中總出體也。

Second, identifying the essential nature has two parts: first general, then specific. Because of phenomena there is conceptualization, because of conceptualization there are names, and because of names the nature of the speech produced can express and discriminate all phenomena; this is called the cause of conventional expression, which has sound as its nature. As for what is depended upon [in the cause of contingency], there are four propositions. The nature of experiencing and being experienced is the mental factor of sensation (vedanā) among the omnipresent ones. Contact, conceptualization, attention, and volition do not have the capacity for these five stages of differentiation, and therefore are not [this cause]. Although contact has this capacity, compared with sensation it is not experiencing; only sensation has the capacity of these five stages and the capacity to experience, so it alone is named the nature of sensation. If depending on what is experienced there is that which experiences, the nature of experiencing is solely the mental factor of sensation, while what is experienced extends to all phenomena. If depending on that which experiences there is that which is experienced, then that which experiences is solely the nature of sensation, while what is experienced extends to conditioned and unconditioned dharmas, as the rest also apply. The case of what is experienced depending on what is experienced is also similar to that which experiences depending on that which experiences. As for the pulling cause, seeds have the distant capacity to pull their fruits, so it is called the pulling cause. It takes sāsrava and anāsrava, the three moral natures, and internal and external seeds as its substance. Once these seeds have been moistened, they all serve as the nature of the producing cause. As for distant conditions that gather and assist so that the fruit can arise, they consist of the substance of distant conditional dharmas, excluding only seeds. As for the cause of inducement, it consists of seeds or actual states, sāsrava or anāsrava, and the three moral natures mutually depending on one another, serving as supports for bringing forth intermediate states and the like. The cause of distinct differentiation also takes these dharmas as its substance. The former is broader in realms and narrower in moral natures; the latter is narrower in realms and broader in moral natures. The cause of common function consists of the aforementioned dharmas, which, from contingency through distinct differentiation, work together to accomplish a single fruit. The conflicting cause has the nature of opposing conditions. The non-conflicting cause has all dharmas as its nature, which do not obstruct production, abiding, accomplishment, or attainment. This is the general identification of the essential nature.