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 afflictions (anuśaya) are subordinate to the latent craving they depend upon; it is only by relying on latent craving that latent afflictions exist—without craving there are no afflictions. Craving is also the cause of afflictions; eliminating craving eliminates afflictions. And latent craving is the cause of the arising of the threefold existence in future lives. One correctly understands the afflictive entanglements (paryavasthāna) generated by that latent craving; corresponding to each of them in turn are the three contemplations of cause (hetu), accumulation (samudaya), and condition (pratyaya). The afflictive entanglements can accumulate the seeds of suffering and can manifest suffering, serving as the condition for the arising of feelings of suffering.

Because the latent afflictions can attract craving for future existence, the latent afflictions can accumulate craving for future existence, and can also give rise to 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 fondness and craving. In this way, relying on latent craving and so forth, together with the three kinds of entanglements, there can be the birth of future existence, as well as the arising of the various differentiated forms of craving. Therefore they are named the four contemplations of cause, accumulation, arising, and condition. Because there is latent craving, there will be afflictive entanglements—the entanglement of delight and the entanglement of greed. With these three entanglements present, future existence will certainly be born; once existence is born, suffering will be born. In this way, the practitioner clearly understands the characteristic of the truth of origination through these four contemplations.