大乘法苑義林章 5.34

5.34

第二別出體者，別有三種十因，所謂清淨、雜染、無記也。且清淨者，以無漏善聲為隨說因體。觀待因，即以清淨位中受性為體。所有種子，為生起、牽引二體。無漏見等，疎相攝，六依處為體，其無漏種現為引發因體。若無漏種子及現行為定異因體，始從清淨觀待終至定異因，竝以此法為同事因體。諸雜染法，清淨法家相違。於生、住、成、得事中不相障礙無漏法者。為不相違因體也。第二雜染十因者，若薩婆多聲通三性，以是業性。即大乘宗聲唯無記，以是報故。若依表業性，假名善惡也，即以此不善聲為性。觀待因者，待苦受有樂受者，或待惡知識，於是待所受有能受也。無明等七支名牽引因，愛、取、有三支名生起因。由於根，境疎相攝，受名攝受因。下界引上三品相生，若種若現為引發因體。定異因者，能招得自界等果為體。初從觀待終至定異，俱共得果，名同事因。若無漏法等，是雜染法家相違。於生、得、成、住中不相障礙，即名不相違因也。第三無記十因者，無記聲為隨說因性。若取外麥等為無記法，唯有依主釋，亦持業也。待足有往來等，名無記法觀待因。穀種子等，未潤已前名牽引因，若潤已去名生起因。水土人功等相助，名攝受因。依種生莖等已去，名引發因。若麥定生麥、不生豆等，名定異。始從觀待終至定異，同招一事果，名同事因也。其霜等是禾相違因，於生住等不相障礙，名不相違因。

Second, specifically identifying the essential nature: there are specifically three kinds of the ten causes—namely, purified, defiled, and neutral. First, regarding the purified: it takes anāsrava wholesome sound as the substance of the cause of conventional expression. The cause of contingency takes the nature of sensation in the stage of purification as its substance. All its seeds serve as the substance of both the producing and pulling causes. Anāsrava views and so forth, distantly gathering [the fruit], take the six supporting stations as their substance. Anāsrava seeds and actual states serve as the substance of the cause of inducement. Anāsrava seeds and actual states serve as the substance of the cause of distinct differentiation. From purified contingency through the cause of distinct differentiation, all of these dharmas together serve as the substance of the cause of common function. All defiled dharmas are conflicting with the purified dharmas. Those anāsrava dharmas that do not obstruct production, abiding, accomplishment, or attainment serve as the substance of the non-conflicting cause. Second, the ten causes of defilement: according to the Sarvāstivādins, sound extends to the three moral natures because it is of the nature of karma. In the Mahāyāna school, sound is exclusively neutral because it is a retribution; if designated according to the nature of unmanifest action, it is nominally called wholesome or unwholesome, and here takes unwholesome sound as its nature. The cause of contingency refers to having pleasant sensation in contingency upon painful sensation, or contingency upon bad friends—this is that which experiences in contingency upon what is experienced. The seven links beginning with ignorance are called the pulling cause; the three links of craving, grasping, and existence are called the producing cause. Because faculties and objects distantly gather and assist, it is called the receiving cause. The lower realms inducing the three grades of the upper realms to arise together, whether seeds or actual states, serve as the substance of the cause of inducement. The cause of distinct differentiation takes the ability to bring about fruits of its own realm and the like as its substance. From contingency through distinct differentiation, working together to obtain a fruit, it is called the cause of common function. Anāsrava dharmas and the like are conflicting with defiled dharmas. Those that do not obstruct production, attainment, accomplishment, or abiding are called the non-conflicting cause. Third, the ten causes of the neutral: neutral sound is the nature of the cause of conventional expression. If taking external barley and the like as neutral dharmas, they are only tatpuruṣa compounds, though also karmadhāraya. Waiting upon feet to have walking and coming is called the cause of contingency of neutral dharmas. Grain seeds and the like before being moistened are called the pulling cause; once moistened, they are called the producing cause. Water, earth, human effort, and the like assisting one another are called the receiving cause. Arising into stems and the like depending on seeds is called the cause of inducement. Barley definitively producing barley and not producing beans and the like is called distinct differentiation. From contingency through distinct differentiation, working together to bring about a single fruit, it is called the cause of common function. Frost and the like are conflicting causes to grain; those that do not obstruct its production, abiding, and so forth are called non-conflicting causes.