大般若波羅蜜多經般若理趣分述讚 2.53

2.53

讚曰：親能辨體生長諸法名之為因，以因為緣故曰因緣。緣謂緣藉，四緣通稱。即除佛果因位七識見相分等能熏種者名曰因緣。種通諸位自類相生及生現者皆名因緣，皆親辨體生自果故。等無間者，即心心所各自識聚，前望於後為無間緣。等有二義：一、相似名等。且心所中前亦一受後亦一受，以體等故名曰相似。二、力齊等名之為等。或前念一法等與後一法為無間緣、前念一切等能與後一法為無間緣，故名等無間緣。是開道義。如前念眼識與後自眼識聚為無間緣，非與耳等或與並生，多少不等故。所緣緣者，境有體法能生心等名之為緣。心等之上帶彼境相，說所取境名為所緣。具二支義，有所簡別。增上緣者是威勢義，與彼威勢令生等故。等無間緣體唯心心所，其所緣緣通一切法，此二緣唯待心心所為果故。因緣之體通一切有為，其果亦爾。其增上緣，體果俱通一切法盡。

Commentary: That which directly accomplishes the substance and generates phenomena is called a cause; because a cause serves as a condition, it is called cause-condition (hetu-pratyaya). Condition means relying upon; it is the general designation for the four conditions. Excluding the fruit of buddhahood, those which perfume seeds in the causal stage, such as the perceiving and seen aspects of the seven consciousnesses, are called cause-condition. Seeds pervading all stages generating their own kind mutually and generating active dharmas are all called cause-condition, because they directly accomplish the substance and generate their own fruits. As for immediately preceding condition (samanantara-pratyaya): each group of consciousness of the mind and mental factors, with respect to the prior looking toward the subsequent, serves as the immediately preceding condition. 'Equal' (sam-) has two meanings: first, resemblance is called equal. For instance, among mental factors, the preceding is one feeling and the subsequent is also one feeling; because their substances are equal, it is called resemblance. Second, equal capacity is called equal. Or, one phenomenon in a preceding moment equally serves as an immediately preceding condition for one phenomenon in a subsequent moment; all phenomena in a preceding moment equally can serve as an immediately preceding condition for one phenomenon in a subsequent moment; hence it is called immediately preceding condition. It has the sense of clearing the way. Just as the eye-consciousness group of a preceding moment serves as the immediately preceding condition for its own subsequent eye-consciousness group, not for the ear-consciousness and so forth or for those arising simultaneously, because the number is not equal. As for the objective condition (ālambana-pratyaya): an existing, substantial phenomenon of an objective sphere capable of generating mind and so forth is called a condition. The mind and so forth bearing the image of that objective sphere upon themselves, the grasped objective sphere is called the objective referent. Possessing the two factors, it has distinctions. As for the predominant condition (adhipati-pratyaya): it has the sense of sovereign power, because it imparts sovereign power to cause generation and so forth. The substance of the immediately preceding condition is exclusively mind and mental factors; the objective condition pervades all phenomena; because these two conditions only depend on mind and mental factors as fruit. The substance of cause-condition pervades all conditioned phenomena, and its fruit is likewise. As for the predominant condition, both its substance and fruit pervade all phenomena entirely.