俱舍論記 6.6

6.6

「頌曰至如是六種」者，答。許因唯六，簡異諸宗。能作果故，名為能作因。因是能作，果是所作。能作即因名能作因，持業釋。或能作之因名能作因，依主釋。謂能作是親因，餘不相障者是疎因。此疎因是能作之因，名能作因。傳傳為因，能生果故。故《正理》十九云「或此是彼能作之因，名能作因。是此與彼傳為因義（已上論文）。」俱有作用，故名俱有。俱有即因名俱有因，持業釋。或因與果俱，故名俱有。俱有之因名俱有因，依主釋。因果相似，名為同類。若同類即因名同類因，持業釋。若同類之因名同類因，依主釋。心、心所法五義平等，故曰相應。若相應即因名相應因，持業釋。若相應之因名相應因，依主釋。遍與五部染法為因，故名遍行。遍行即因名遍行因，持業釋。不得言遍行之因，以亦通與非遍為因故。異熟之因名異熟因，依主釋。若言異熟即因名異熟因，持業釋。此六因並不得作有財釋。若言用能作等為因名能作因等，即顯此六體非是因，用他為因，然此六種體是因故。

"The verse says: […] these are the six kinds:" answer. Accepting that causes are only six differentiates this from other tenets. Because it can produce an effect, it is called the efficient cause (kāraṇa-hetu). The cause is the efficient producer; the fruit is what is produced. That which is efficient is itself the cause, hence 'efficient cause'—a karmadhāraya compound. Or, the cause of what is produced is called 'efficient cause'—a tatpuruṣa compound. That is, the efficient producer is the direct cause, while the remaining non-obstructing factors are the indirect causes. This indirect cause is the cause of what is produced, hence called 'efficient cause', because it serves as an indirect cause through succession, capable of generating an effect. Thus the Nyāyānusāra, fascicle nineteen, says: "Or this is the cause of that which is produced, hence called efficient cause. This means that this and that serve successively as cause (end of treatise citation)." Because they have simultaneous function, they are called 'coexistent' (sahabhū). That which is coexistent is itself the cause, hence 'coexistent cause'—a karmadhāraya compound. Or, because the cause is simultaneous with the fruit, it is called 'coexistent'; the cause of coexistence is called 'coexistent cause'—a tatpuruṣa compound. Cause and effect being similar is called 'homogeneous' (sabhāga). If the homogeneous is itself the cause, it is called 'homogeneous cause'—a karmadhāraya compound. If it is the cause of what is homogeneous, it is called 'homogeneous cause'—a tatpuruṣa compound. Mind and mental factors being equal in five aspects is called 'associated' (saṃprayukta). If the associated is itself the cause, it is called 'associated cause'—a karmadhāraya compound. If it is the cause of the associated, it is called 'associated cause'—a tatpuruṣa compound. Because it universally serves as a cause for the defiled phenomena of the five categories, it is called 'omnipresent' (sarvatraga). That which is omnipresent is itself the cause, hence 'omnipresent cause'—a karmadhāraya compound. One cannot say 'cause of the omnipresent', because it also universally serves as a cause for what is non-omnipresent. The cause of maturation is called 'maturation cause' (vipāka-hetu)—a tatpuruṣa compound. If one says that maturation is itself the cause, it is called 'maturation cause'—a karmadhāraya compound. None of these six causes can be interpreted as a bahuvrīhi compound. If one were to say that having efficiency and so forth as its cause is called 'efficient cause' and so forth, this would imply that the essence of these six is not a cause, but takes another as its cause; however, these six kinds are themselves intrinsically causes.