---
title: "大乘義章 · 25 十因義(四)"
description: "大乘義章是隋代高僧慧遠所著的一部重要佛教論典。該書創作於南北朝佛教義學興盛之際旨在系統闡釋大乘佛教的核心教義。全書內容廣博對名相、法數、教理等進行了精細分梳與詮釋涵蓋空有、佛性、修行等多個關鍵領域體系嚴整被譽為中國佛教史上的百科全書式著作。此書不僅總結了南北朝佛教的思想精華更對後世天台、華嚴等宗派的教理發展產生了深遠影響是研究漢傳大乘佛教思想不可或缺的權威典籍。"
url: "https://rushiwowen.co/en/r/cmcwjp6fq0g72l7049ox7ess4"
---

## 大乘義章卷第四

> Great Vehicle Doctrinal Chapters, Volume 4

遠法師撰

> Preface by Master Yuan

義法聚中此卷五門十七因義　十一空義　十二因緣義　十八空義　二十二根義。

> In the Collected Meanings of Dharma, this scroll has five sections. <note>The meaning of seventeen causes; the meaning of eleven emptinesses; the meaning of the twelve links of dependent origination; the meaning of eighteen emptinesses; the meaning of twenty-two faculties.</note>

### 十因義七門分別列名解相一　十因生法二對二因分別三　對六因分別四　對緣分別五　對果分別六　對人辨異七

> Ten Causes: Seven Ways of Analysis

第一門中先列十名。後辨其相。十因義。出地持論。能生曰因。因義不同。一門說十。十名是何。一隨說因。二以有因。三種殖因。四者生因。五者攝因。六者長因。七自種因。八共事因。九相違因。十不相違因。名字如是。隨說因者。是名不足。若具應言隨名隨想隨說因也。其義云何。廢名息想。去其言說。以求諸法。諸法體同。猶如幻化。因緣虛集。非有非無。無一定相可以自別。賴名藉想。假於言說。設施彼法。法隨名等方有種種事相差別。事相所隨名相言說。是則法因。名隨說因。故論說言。彼一切法名名已。想想已。說此諸法名想言說。名隨說因。此因最寬。諸法差別。皆由名故。以有因者。諸法相望。迭相由藉。以有此故。得有彼法。名以有因。於中有二。一相順以有。如論中說。以有手故。有所作等。二相違以有。如論中說。以有飢渴。求飲食等。此因寬長。所生之果。亦寬亦長。遍一切處。無不有故。種植因者。如彼世間種植之事。人功水土種子和合。名為種植。以此種植與彼芽莖乃至菓實以為因故。名種植因。此因亦寬。時分最促。所生極長。以此因中具攝種子人功水土故。名為寬。但取一運和合之時。說為種植。故攝為促。所生之果。始從芽莖乃至成就。故名為長。言生因者。直取種子。親能生芽。故名生因。是因狹促。所生亦促。以此生因局在種子。不通水土。故名為狹。芽生已前。說為生因。不通於後。故稱為促。所生之果。局在於芽。所以不長。斯乃且就外事為言。若據染法。至果長通後。當辨之。言攝因者。水土潤澤。攝生於芽故名攝因。是因狹促。所生亦促。偏取水土。不收種子。故名為狹。局在芽前。不通於後。故名為促。所生之果。局在於芽。故說為短。言長因者。芽莖已後。次第增長。是名長因。是因狹長。所生亦長。以是因中不攝水土故。名為狹。從芽已後。乃至成熟。皆是長因。故名為長。若就內法。因增向果。亦有長義。所生之果。亦統始終。故名為長。自種因者。還就種子。望後芽莖乃至成熟同類相起。簡別異類。故名自種。如麥生麥穀生穀芽。是因狹促。與生因同。所生是長。從芽至熟。皆是自種所生果。故共事因者。如論釋言。從以有因乃至自種。名共事因。此等和合。共成世間因種事。故名為共事。前隨說因。以何義故不名共事。以彼言說但可別法。不能生長故非共事。是因寬長。無不在故。果無別體。不可論之。相違因者。有為之法。有成有壞。相違之法。違害前事。令其滅壞障礙於生。名相違因。如彼論說。相違有六。此中唯取生相違法。為相違因。不相違者。相順之法。助成前事。名不相違。何者是乎。若別論之。牙生已後。所依水土。是不相違。通以論之。種殖已後。所依水土。皆名不違。此之十因。統通諸法。今且就彼因種之事。以顯其相。

> First, this section lists ten names, then explains their characteristics. The meaning of the ten causes comes from the Yogācārabhūmi Śāstra. That which can produce is called a cause. The meanings of cause are not all the same, so one section explains ten. What are the ten names? First, the cause of verbal expression. Second, the cause of existence. Third, the cause of planting. Fourth, the cause of production. Fifth, the cause of gathering. Sixth, the cause of growth. Seventh, the cause of one's own seed. Eighth, the cause of shared activity. Ninth, the cause of opposition. Tenth, the cause of non-opposition. These are the names. The cause of verbal expression: this name is incomplete. If stated fully, it should be "the cause of following names, following conceptions, and following speech." What does it mean? Setting aside names and calming conceptions, doing away with verbal expression, one seeks the dharmas. The essential nature of all dharmas is the same, like an illusion or magical transformation. Causes and conditions gather emptily; they are neither existent nor nonexistent. There is no fixed characteristic by which they can distinguish themselves. Relying on names and borrowing conceptions, using verbal expression, one designates those dharmas. Only when dharmas follow names and the like do the various distinctions of things and characteristics come to be. The names, characteristics, and verbal expressions that things and characteristics follow are then the cause of those dharmas. Hence it is called the cause of verbal expression. Therefore the treatise says: for all those dharmas, having named names, having conceived conceptions, one speaks of these dharmas as names, conceptions, and verbal expression. This is called the cause of verbal expression. This cause is the broadest. All distinctions among dharmas come about because of names. The cause of existence: dharmas stand in relation to one another and depend on one another. Because this exists, that dharma can exist. This is called the cause of existence. Within it there are two kinds. First, mutual accordance as existence: as the treatise says, because there are hands, there are actions and so on. Second, mutual opposition as existence: as the treatise says, because there is hunger and thirst, one seeks food and drink and so on. This cause is broad and long; the results it produces are also broad and long, because it is present everywhere without exception. The cause of planting: as with planting in the world, human effort, water, soil, and seeds come together, and this is called planting. Because this planting serves as the cause for the sprout, stem, and on up to the fruit, it is called the cause of planting. This cause is also broad, its time span is the shortest, and what it produces is extremely long. Because within this cause are included seeds, human effort, water, and soil, it is called broad. But it takes only the single moment of coming together to speak of it as planting, so its scope is called brief. The results produced begin with the sprout and stem and continue through to maturity, so they are called long. The cause of production: it takes the seed directly as that which can personally produce the sprout, so it is called the cause of production. This cause is narrow and brief, and what it produces is also brief. Because this cause of production is limited to the seed and does not include water and soil, it is called narrow. Before the sprout is produced, it is called the cause of production; it does not extend afterward, so it is called brief. The result produced is limited to the sprout, and therefore is not long. This is merely speaking in terms of external matters. If one considers defiled dharmas, the extension to the fruit goes through what follows, and this should be explained accordingly. The cause of gathering: water and soil moisten and nourish, gathering and producing the sprout, so it is called the cause of gathering. This cause is narrow and brief, and what it produces is also brief. It takes only water and soil and does not include the seed, so it is called narrow. It is confined to the time before the sprout and does not extend afterward, so it is called brief. The result produced is confined to the sprout, so it is said to be short. The cause of growth: after the sprout and stem, there is gradual increase, and this is called the cause of growth. This cause is narrow and long, and what it produces is also long. Because within this cause water and soil are not included, it is called narrow. From after the sprout onward, through to maturity, all is the cause of growth, so it is called long. If one applies this to internal dharmas, when the cause increases toward the fruit, it also has the meaning of growth. The result produced also spans beginning and end, so it is called long. The cause of one's own seed: this again takes the seed in relation to the later sprout, stem, and on to maturity, as the same kind producing the same kind, excluding different kinds, so it is called one's own seed. For example, barley produces barley, grain produces grain, and so on with sprouts. This cause is narrow and brief, the same as the cause of production. What it produces is long: from sprout to maturity, all are results produced by one's own seed. The cause of shared activity: as the treatise explains, from the cause of existence through the cause of one's own seed is called the cause of shared activity. These combining together jointly accomplish the causal seed-events of the world, so it is called shared activity. Why is the earlier cause of verbal expression not called shared activity? Because that verbal expression can only distinguish dharmas; it cannot produce growth, and therefore is not shared activity. This cause is broad and long, because it is nowhere absent. Its fruit has no separate substance, so it cannot be discussed. The cause of opposition: conditioned dharmas have production and destruction. Opposing dharmas obstruct and harm the preceding event, causing it to perish and obstructing its arising. This is called the cause of opposition. As that treatise says, there are six kinds of opposition. Here only the dharma that opposes production is taken as the cause of opposition. The cause of non-opposition: dharmas that are mutually accordant and help accomplish the preceding event are called non-opposition. What are they? If discussed separately, after the sprout is produced, the water and soil on which it relies are non-opposition. If discussed inclusively, after planting, the water and soil on which it relies are all called non-opposition. These ten causes universally encompass all dharmas. Here, for now, the matter of causal seeds is used to reveal their characteristics.

第二明其十因生法。如論中說。十因具生染淨無記一切諸法。先明無記。就無記中。有內有外。外謂非情。內謂眾生。外中十因。釋不異前。內中有四。一是報生。二是威儀。三是工巧。四是變化。報生一門。從染因起。攝屬染法。餘之三種。論中不說。今宜辨之。能變化心。經論之中。或說為善。或名無記。今此且就無記。以說因相。如何名想。言說辨宣威儀工巧變化。名隨說因。以有所須及有所為。起此三事。名以有因。方便之心。對緣初起。能生於後。名種殖因。初心方便。能生於後。名為生因。外緣生攝因。次第漸增。名為長因。當分相起。名自種因。從以有因乃至自種。名共事因。與此相違。名相違因。順起不乖。名不相違因。無記如是此一門竟。

染法因者。如論中說。十二因緣。隨言分異。名隨說因。以有因者。釋有三義。一者通就十二因緣。相望以釋。以有前支。後支得生。名以有因。二就因果相對分別。以有過因。現果得生。以有今因。來報得起。名以有因。三就受生強者。以說三有受生。皆由於愛。故論說言。唯愛能令諸有相續。以有愛故。諸有支生。名以有因。論依後釋。故論言。顧念味著。諸有支生。名為以有。味猶愛也。種殖因者。釋有兩義。一業煩惱相對分別。業為正種。煩惱緣助。是二和合。名種殖因。二就內外相對分別。結業為種。惡友邪法六塵境界。以之為緣。因緣和合。能生於後。名為種殖。論依後釋故。論說言。無明等法現法種子。生餘生死。名種殖因。言攝因者。訓釋有二。一業煩惱相對分別。業為正種。煩惱緣助。煩惱之緣。潤彼業種。攝生後果。名為攝因。二就內外相對分別。業與煩惱。合為正種。惡友邪法六塵境界。以之為緣。攝無明行。令生後果。名為攝因。論依後釋故。論說言。於現在世。不近善友。不聞正法。習不正思。無明等生。名為攝因。惡友邪法。如似水土。習近聽受。不正思惟。如似人功。由是力故。令無明行生後果報。是故名為無明等。生此生。皆由惡友邪法不正思惟。是故名彼以為攝因。言生因果者。訓釋有二。一業煩惱相對分別。業為正因。煩惱為緣。業之正因能生後果。故名生因。二者內外相對分別。煩惱與業同為正因。惡友邪法。以之為緣。因能生果。故名生因。論依後釋言長因者。無明行等。漸漸增長。至未來世生死果報。是名長因。故論說言。無明至後有。增進相求。至餘生死。名為長因。准前世間種殖之事。應從生後增向老死以為長因。但今論家。因增向果。亦名為長。何故如是。後據內心。心有漸習趣果之義。增長義顯故說為長。彼前外種非是心法。無有漸習向果之義。增長不顯。故不名長。若互相從。皆得無傷。自種因者。六道種子。當分生果名自種因。故論說言。各各種子無明等生名為自種。六道因別故云各各。彼彼因中。皆悉從於無明行等。生後果報。是故說為無明等生。共事因者。始從以有乃至自種。共成一種因緣之事。故云共事。隨說因者。但能別法。不能生長故不說共。相違因者。無漏道品。能違染法。名相違因。不相違者。猶是向前以有等事相對故來。染因如是此二門竟。

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。

第三約對二因分別。言二因者。如地持說。一是生因。二方便因。親而起體名為生因。疎而助發名方便因。二因如是。今對十因辨明其相。如論中說。種子於芽。是名生因。餘名方便。然此非謂唯取十中第四生因以為生因。於十因中。但使種子能生芽。義皆屬生因。餘名方便。總相雖然。別猶難解。今宜辨之。就外無記。十因之中生因一種。唯是生因。隨說因攝因長因相違因不相違因。此之五因。唯是方便。隨說因者。以言別法不生法故。非是生因。攝據外緣故非生因。如地持說。芽莖已後。方名為長。故非生因。若就心法。不同此釋。相違因者。但能滅法。與彼滅法以為方便。不能生法。故非生因。不相違者。與攝因同。故非生因。自餘四因。義有兩兼。以有因中。通其緣正。以有種子。令芽得生。是其生因。以有水土。令芽得生。是方便因。種殖因中。亦通緣正。種子於芽。是其正因。水土於芽。是方便因。自種因中。種子於芽。以說自種。判屬生因。種子望彼莖葉等事。以為自種判屬方便。非親生故。共事因中。亦其二因。生及方便。相同以有乃至自種。總攝彼等。為共事因此一門竟。

今次就彼內無記因。攝以為二。生因一種。唯是生因。自分生故。隨說因攝因相違因不相違因。此之四種。是方便因。以有因中。具有二因。以有最初起無記心。能生於後。判屬生因。以有外境。能生於心。是方便因。種殖之中。亦具二因。相同以有。長因之中。具攝二因。最初種子次第增長。生初威儀工巧變化。是其生因。餘名方便。自種因中。亦具二因。以方便心。望初威儀工巧變化。以說自種。如是自種。即是生因。望後威儀工巧變化。以說自種。是方便因。非親生故。共事因中。亦具二因。同前以有乃至自種。總攝彼等。為共事故此二門竟。

次攝染因。以之為二。十因之中。生因自種。此之二因。唯是生因。問曰。向前無記法中自種因者。亦是生因。亦方便因。今此何故唯既生因。釋言。有以。無記法中。種子望芽。亦是自種。望餘莖等。唯是自種。而非生因。故兼兩義。今此染中結業。望生乃至老死。皆是自種悉是生因。是故自種唯是生因。何故如是。染法力強。一因堪能親生多果。故望生死俱是生因。無記力弱。一種不能親生多果。故望唯莖等。不名生因。若使染中通望老死為生因者。何故論言種子於芽是名生因。彼乃且就無記言耳。隨說攝因違不違因。此之四種。唯是方便。義同前釋。餘之四因。義有兩兼。於四因中。正因生果。齊是生因。緣因起報。悉是方便。如以有中。以有結業。生於後果。判屬生因。以有外緣。起於後報。判屬方便。種植因中。云何具二。種植因者。內外和合。方名種殖。就種植中。分取結業生於後果。判屬生因。外緣生果。判屬方便。長因之中。云何具二。如論中說。從無明行乃至老死。漸次增長。是名長因。就此生果增長之中。因增至果。判屬生因。因因自增果。果自長判屬方便。問曰。何故因增至果得非生因。因因自增果。果自長說為方便。釋言。有以。從因生果。因果位別。因滅果興生相顯現。故說生因。因還望因。果還望果。無如是義。故不名生。但名方便。若通說生。理亦無傷。共事因中。云何具二。若更分別。不異以有乃至自種。總說彼等。為共事故。染法如是此三門竟。

次攝淨因。以之為二。十因之中生因一種。唯是生因。隨說攝因違不違因。唯是方便。隨說攝因及不相違。成之方便。相違因者。退之方便。自餘五因。義有兩兼。以有因中。通其內外。以有最初道品種子。生後道品。判屬生因。以有外緣。能生出道。判屬方便。種殖亦爾。內外和合。名為種殖。於中分取道品種子能生於後。判為生因。分取外緣能生於後。說為方便。長因之中。從道向道。漸次增長。是其生因。增長向滅。是方便因。問曰。何故染法之中。從因向果名為生因。淨法向果乃名方便。釋言。有以。染法之果所謂生死。生死有為。可生法故。長因向彼。是其生因。淨法之果。所謂涅槃。涅槃無為。非可生法。是故長因增長。向彼但名方便。問曰。向前染法之因。因因相起但名方便。何故淨中道。道增長說為生因。釋言。染麁從因向果。生相顯現。故名生因良以對彼麁顯生故。因因相起。生相不顯。不名生因。淨法是細道增向滅。一向非生。良以對彼非生法故。說道相起以為生因。自種因中以道望道宣說自種。是其生因。以道望滅。宣說自種。是方便因。共事因中。亦具二因。若更分別。不異以有乃至自種。總攝彼六為共事故二因如是。

第四門中約對六因。具相收攝六因之義。如阿毘曇大智論中亦具分別。六名是何。一所作因。謂法起時。諸法彼不障。名所作因。大智論中。名無障因。二共有因。諸法起時。共有之法。生住滅等共相助成。名共有因。三自分因。一切諸法。同類相生。名自分因。大智論中。名自種因。四者遍因。十一遍使增長一切染污之法。名之遍因。何者十一。苦下五見疑及無明。以為七。集下二見邪見見取疑及無明。即以為四。通前十一。五相應因。諸心心法相應造境。名相應因。前共有因。相依體立。此相應因。相依有用。六者報因。諸業煩惱。得苦樂報名為報因。此義廣釋如六因章。今對十因。共相取攝。於中先對外無記因。攝之為六。就此十中。除相違因餘九是其三因所攝。就餘九中。隨說攝因及不相違。此之三種是所作因。生因長因及自種因。此之三種是自分因。同類之法。自相起故。以有因中。具有三因。一所作因。以有水土。牙莖等生。名以有中所作因也。二共有因。謂外色中生等四相。與彼外色。相扶體立。名共有因。三自分因。以有前色生後色故。名自分因。種殖因中。具有二因。謂自分因及所作因。種子與彼水土。和合名為種殖。種望牙等。是自分因。水土潤澤。望彼牙等名所作因。共事因者。具有三種。謂所作因自分因共有因。若更分別。不異以有乃至自種。總攝彼六為共事故此一門竟。

次就內法無記十因。具相收攝。除相違因。自餘九因。四因所攝。謂所作因共有因自分因相應因。相狀如何。隨說攝因不相違因。此之三種是所作因。生因一種。是自分因。以有因中。具有四因。以有六根及外境界。起無記心。是所作因。以有同時諸心法等。互相助成。是共有因。以前起後。是自分因。諸心心法。相應造緣。是相應因。種殖因中。具攝二因。就種殖中分取。種子能生於後。是自分因。分取六根及外境界。是所作因。長因之中。亦具二因。同類相起。是自分因。心心相次是所作因。自種亦爾。共事因中。具有四因。同前以有乃至自種。總攝彼六為共事故。相違因者。望壞彼法為所作因。非報法故無其報因。非染法故無其遍因此三門竟。

次對染因明相收攝。還除相違。餘九是其六因所攝。隨說攝因及不相違。此之三種是所作因。生因自種。是其報因。以有因中。具有六因。以有根塵。生業煩惱。名所作因。心心法等。相扶體立。名共有因。業煩惱苦同類相起。以前生後。名自分因。以有遍使增長一切染污之法。即是遍因。有同時心心數法。相應造緣。名相應因。以業煩惱生彼當果。即是報因。種殖因中。具攝二因。所謂報因及所作因。謂業煩惱。對緣現起能生後果。名為種殖。是種殖中業與煩惱。生於當果。即是報因。外緣生果。是所作因。長因之中。具有三因。煩惱業苦當分增長。是自分因。煩惱增長。起身口業。是所作因。作業煩惱。增長生苦。是其報因。共事因者。具攝六因。若更分別。不異以有乃至自種。總攝彼等為共事故此三門竟。

次對淨因明相收攝。還除相違。餘九是其四因所攝。隨說攝因及不相違。是所作因。以有因中。具攝四因。謂所作因自分因共有因及相應因。依於善友正說法等。增長道品。是所作因。道品法中。以前生後。同類相起。是自分因。同時具有定道無作。是共有因。無漏心法相應造緣。是相應因。種殖因中。具有二因。謂所作因及自分因。種殖之中。最初道品。對緣現起。名為種殖。是種殖中。最初道品。同類生後。是自分因。異類相起。是所作因。善友等緣。能生於後。亦是所作。生因不定。小乘法中。淨法種子。必是有漏。以此種子生於出世無漏之道。異類相起是所作因。大乘法中。淨法種子。必是無漏。以此種子生於出道。同類相起。是自分因。就長因中。若有漏道。若無漏道。當分增長。是自分因。若從有漏增向無漏從道向滅。是所作因。自種因中。小乘種子。望於出道及望涅槃。以說自種。異類相望。是所作因。大乘種子。望於出道。以說自種。同類相望。是自分因。望於涅槃以說自種。是所作因。共事因中。備攝四因。謂所作因自分共有及相應因。若具分別。不異以有乃至自種總攝彼等。為共事故。非染法故。無其遍因。非報法故。無其報因。

第五約對四緣分別。如地持說。何者四緣。一者因緣。二次第緣。三者緣緣。四增上緣。六因之中。相應共有自分遍因及與報因。此之五種。是其因緣。所作因中。分作三緣。就所作中。六塵生心。是其緣緣。心法次第。藉前生後。是次第緣。自餘一切萬法不障。是增上緣。此義廣釋。如四緣章。今對十因共相收攝。於中先攝外無記因。以為四緣。就十因中。除相違因。餘之九因。二緣所攝。所謂因緣及增上緣。九中三因。一向是其增上緣攝。謂隨說攝因不相違因。三因一向因緣所攝。所謂生因長因及自種因。以六因中自分攝故。自餘三因。二緣所攝所謂以有因種植因共事因可八見以有因中。以有水土。令芽得生。是增上緣。以有種子。令芽生者。是其因緣。自分攝故。種殖因中。分取種子。望彼芽生。是其因緣。自分攝故。分取水土能生於芽。是增上緣。共事因中。亦具二緣。同前以有乃至自種。總攝彼等。為共事故。相違因者。望壞彼法為增上緣此一門竟。

次說內法無記十因。以為四緣。就此十中。除相違因。餘之九因。四緣所攝。隨說因者。是增上緣。以有因中。具攝四緣。就中分取相應共有及自分因。以為因緣。六根生心。是增上緣。六塵生心。是其緣緣。心法次第。以前生後。是次第緣。種植因中。具攝四緣。分取種子能生於後。是其因緣。自分攝故。六根生心。是增上緣。外緣生心。是其緣緣。從初種殖次生後心。是次第緣。生長自種。具攝二緣。同類相起。是其因緣。次第相起。是次第緣。攝因不違。各具二緣。所謂緣緣及增上緣。六根生心。是增上緣。六塵生心。是其緣緣。共事因者。具攝四緣。同前以有乃至自種。總攝彼等。為共事故。相違因者。望壞彼法。為增上緣此二門竟。

次攝染因以為四緣。就染因中。還除相違。攝餘九因。以入四緣。隨說因者。是增上緣。以有因者。四緣所攝。以有結業。能生後果。是其因緣。以有前心。生於後心。是次第緣。以有六塵。生於六識。是其緣緣。以有六根。生於六識。是增上緣。以有惡友倒說法等。增長結業。生於後果。亦是增上。種殖因者。四緣所攝。結業生果。是其因緣。心心相起。是次第緣。習近惡友。是增上緣。聽受邪法。是其緣緣。生因自種。二緣所攝。報因生果。是其因緣。心心相起。是次第緣。攝因及與不相違因。二緣所攝。習近惡友。是增上緣。聽受邪法。是緣緣。長因之中。具有三緣。所謂因緣次第增上。從無明行。增長生果。是其因緣。報因攝故。從因生因。從果生果。亦是因緣。自分攝故。從於無明乃至生死。心心相起。是次第緣。從於煩惱生於善業。是增上緣。共事因中。具攝四緣。若更分別。不異以有乃至自種。總攝彼等。為共事故。相違因者。望壞彼法為增上緣此三門竟。

次攝淨因。以為四緣。除相違因。餘之九因。四緣所攝。就此九中。隨說因者。是增上緣。以有因中。具攝四緣。以有前道。生於後道。是其因緣。自分攝故。以有同時心心數法。亦是因緣。相應攝故。以前生後。是次第緣。以有道法。緣之起道。是其緣緣。以有善友正說法等。攝生從道。是增上緣。種殖因中。具攝四緣。就種殖中。分取最初無漏道品。能生於後。是其因緣。自分攝故。境界生心。是其緣緣。六根生心。是增上緣。心心相起。是次第緣。生因長因及自種因。三緣所攝。同類相生。是其因緣。自分攝故。異類起者。是增上緣。就此道中。心心相起。是次第緣。攝因不相違因。二緣所攝。謂增上緣及與緣緣。近友生道。是增上緣。緣法起道。是其緣緣。共事因者。具攝四緣。同上以有乃至自種。總攝彼等。為共事故。相違因者。望壞彼法。為增上緣。四緣如是。問口論中攝彼十因。以為生因及方便因。攝彼二因。以為二緣。其生因者。說為因緣。方便因者。是增上緣。今云何言十因之中具攝四緣。釋言。論家就無記因生外法者故為此判。若就內法。亦具四緣。故彼論言。次第緣緣緣是心法攝。四緣如是。

第六門中。對果分別。若對十因。還有十果。云何十果。如向因中。隨分所作。即是十果相顯可知。又彼論中宣說五果。一者依果。二者報果。三士夫果。四增上果。五解脫果。言依果者。如論中說。習善增善。習惡增惡。如是一切同類相起。是名依果。言報果者。有漏之業。所生苦樂。是名報果。士夫果者。雜心之中。名功用果。士夫是人。士夫所作。一切諸事。各有成辨。名士夫果。二十二根。名為增上。各有果生。名增上果。斯乃且就內法為言。外法之中。增上緣起。當知。亦名增上果也。無漏道品。得解脫證。名解脫果。世俗斷結。非畢竟盡。非解脫果。五果如是。今對此果。明因所得。於中先就外無記因。以明得果。就十因中。除相違因。餘之九因。能得三果。所謂依果士夫果及增上果。隨說攝因不相違因。此之三因。得增上果。以有種殖能得三果。分取種子能生後者。得其依果。分取水土能生後者。得增上果。分取人功。能成外事。名士夫果。生因長因及自種因。能得依果。同類之法。迭相起故。共事因者。能生三果。同彼以有乃至自種。以接彼等為共事故。相違因者。望壞彼法為增上果。然此無記。非報因故。無其報果。若望業行。說為依報。如後染淨二因中說。非無漏故。非解脫果此一門竟。

次就內法無記十因。以明得果。除相違因。餘之九因。能得三果。所謂依果士夫果增上果。隨說攝因不相違因。得增上果。以有因者。能得三果。以有六根及外境界。起無記心。是增上果。以人能起。是士夫果。以前起後。是其依果。種殖因者。能得三果。相同以有。生因長因及自種因。能得依果。同類起故。共事因者。亦得三果。同前以有乃至自種。相違因者。望壞彼法。為增上果。然此無記非報因故。無其報。果非無漏故。無解脫果此二門竟。

次對染因以明五果。染因之中。亦除相違。餘之九因。能得四果。除解脫果。隨說因者。得增上果。以有因者。能生四果。無明得行等。以前起後。得其依果。以有結業。能生後果故。有報果。以有眾生。造諸業行。所作成辨。名士夫果。以有六根。生六識等。名增上果。種殖因者。能生三果分取結業能生後報。故得報果。分取外緣攝生後報。名增上果。由身造因。受於來報。是士夫果。又近惡友起業煩惱。終得來報。即是惡友士夫果也。然種殖因。望於當果。以說種殖。異類相生故無依果。生因自種。能生報果。攝因之中。有其二果。以彼外緣攝生後報。是增上果。就攝因中。由近惡友。攝起結業。能生後報。即是惡友士夫果也。長因之中。有其二果。從因增長至於生果。是其報果。因因漸增。果果自長。如是長因。能生依果。共事因者。能生四果。不異以有乃至自種。相違因者。望壞彼法。為增上果。非無漏故。無解脫果此三門竟。

次對淨因以明五果。就淨因中。除相違因。餘之九因。能生五果。隨說因者。得增上果。以有因者。能生五果。以前起後。能生依果。信等諸根。各有所生。是增上果。人能修起。是士夫果。能得涅槃。是解脫果。小乘法中。𤏙等四心。是小乘性。性是有漏。得色界報。名為報果。大乘法中。緣照無漏。得變易報。名為報果。種植因者。亦得五果。如以有說。生因一種。能得三果。同類相起。得其依果。異類相起。得增上果。小乘種性。得分段報。大乘無漏。得變易報。是其報果。攝因得二。近友聽法。如是等緣。得增上果。由人修起。得士夫果。長因得四。同類相起。能得依果。信等相起。得增上果。終得涅槃。名解脫果。起變易報。名得報果。自種因者。亦得四果。與長因同。共事因者。能得五果。同前以有乃至自種。總攝彼等。為共事故。相違因者。望彼退道。為增上果。非報因故。無其報果。

第七門中。就人辨異。人別有三。一者凡夫。二聲聞緣覺。三是菩薩。人別既殊。所知亦異。凡夫於此但知其事。不達餘義。二乘於此。但知假名因緣而有無有定性。不窮其實。菩薩知此非有非無。幻化緣起。無有定相。十因之義。略辨如是。