法界圖記叢髓錄 2.20

2.20

法常公《攝論疏》云：一方便生死，即以無明為緣感生死，非是親因，故稱方便。二因緣生死，即以無漏業為因感生死，由是親因，故名因緣。三有有，則由前因緣感生有果，有此果故名有有。四無有則老死支謝，其報盡後，更無有有果，故曰無有（云云）。

Master Fachang's Commentary on the Mahāyānasaṃgraha says: First, birth-and-death through upāya: taking ignorance as the condition that induces birth-and-death, which is not the direct cause, it is therefore called upāya. Second, birth-and-death through causes and conditions: taking untainted karma as the cause that induces birth-and-death; because it is the direct cause, it is called causes and conditions. Third, possessing existence: because the previous causes and conditions induce the result of being born into existence, having this result, it is called possessing existence. Fourth, non-existence: the link of old age and death passes away; after its retribution is exhausted, there is no longer any result of possessing existence, hence it is called non-existence [and so forth].