法華玄義釋籤 19.39

19.39

次難四宗中自為四。初難因緣宗，中二：初以通途因緣為難，次「又因緣」下假名義同不應立異為難。初文言「六因四緣」者，略如《止觀》第八記。言「成論三因四緣」者，三因謂生因、習因、依因。生因者，若法生時能與其因，如業為報因。習因者，如習貪欲，貪欲增長。依因者，如心心數法，依色香等。四緣者，因緣者具足三因，次第緣者心心數法次第而生，緣緣者如識生眼識，增上緣者諸餘緣也。若《俱舍》中因緣五因性，《成論》以所作因即是增上，故不別立，但立報因，即生因是；自分因，即習因是；共因，即依因是。

Next, refuting the four tenets comprises four parts of its own. First, refuting the tenet of causes and conditions has two parts: first, challenging through the common understanding of causes and conditions; second, from 'Moreover, causes and conditions' downward, challenging that since the meaning of provisional designation is identical, a difference should not be established. In the first passage, regarding 'six causes and four conditions', it is briefly as noted in the eighth fascicle of Zhiguan. Regarding 'the three causes and four conditions of the Tattvasiddhi', the three causes are productive cause, habitual cause, and reliant cause. The productive cause: when a dharma arises, it is able to provide its cause, as karma is the cause of retribution. The habitual cause: as when practicing greed, greed increases. The reliant cause: as mind and mental factors rely on form, scent, and the like. Regarding the four conditions: the cause condition possesses all three causes; the sequential condition is mind and mental factors arising in sequence; the perceptual condition is like consciousness giving rise to eye consciousness; the sovereign condition is all other conditions. In the Kośa, the cause condition has the nature of five causes; in the Tattvasiddhi, because the acting cause is precisely the sovereign [condition], it is not established separately, and it only establishes retribution cause, which is precisely the productive cause; similar cause, which is precisely the habitual cause; and coexistent cause, which is precisely the reliant cause.