Yogācārabhūmi-śāstra, Volume 34 (51)

Original text:复有差别。谓正了知烦恼随眠。附属所依爱随眠等。是当来世后有生因。又正了知彼所生缠。随其所应是集起缘。谓后有爱能招引故。即是其集此后有爱。复能发起喜贪俱行爱。此喜贪俱行爱。复与多种彼彼喜爱为缘。如是依止爱随眠等。及三种缠。能生后有。及能发起诸爱差别。是故说名因集起缘。如是行者由四种行了集谛相。

Explanation: There are further distinctions among the four contemplations. One correctly and truly understands that the latent tendencies of afflictions (anuśaya) are subordinate to the latent tendency of craving, which is the basis they depend upon; only by relying on the latent tendency of craving do the latent tendencies of afflictions exist—without craving there are no afflictions. Craving is also the cause of afflictions; eradicating craving eradicates afflictions, and the latent tendency of craving is the cause of the birth of the threefold existence in future lives. One correctly understands the afflictive entanglements (paryavasthāna) produced by that latent tendency of craving; corresponding to each of them one by one are the three contemplations of cause, accumulation, and condition. The afflictive entanglements can accumulate the seeds of suffering, can manifest suffering, and are the condition for the arising of the feeling of suffering.

Because the latent tendencies of afflictions can attract the craving for future existence, they can accumulate the craving for future existence, and can also give rise to the craving that operates together with delight and greed. This craving operating together with delight and greed can in turn serve as the condition for various kinds of craving for what is beloved. In this way, relying on the latent tendency of craving and so forth, together with the three kinds of entanglements, one can give birth to future existence and can give rise to the various distinctions of craving. Therefore they are named the four contemplations of cause, accumulation, arising, and condition. Because there is the latent tendency of craving, there will be afflictive entanglements, the entanglement of delight, and the entanglement of greed. With these three entanglements, future existence will certainly be born; with the birth of existence, suffering will be born. In this way, the practitioner clearly understands the characteristic of the truth of origination through the four contemplations.