俱舍論記 7.6

7.6

「謂契經中至是緣種類」者，答。舉經文解。此經中言性者，即是四緣種類性別，故名為性。言因緣者，即因是緣，持業釋。不得言依主釋，以因即緣故。言等無間緣者，前心、心所各一名等，此即緣體名等。又解：後心、心所各一名等，此即果體名等。又解：前後心、心所各一名等，此即通緣及果名等。又解：前心、心所等，與後心、心所為緣，非唯自類。又解：後心、心所等，用前心、心所為緣，非唯自類。又解：等通前後兩處。言無間者，或屬於緣、或屬於果、或通緣果。總而言之，前心、心所生後心、心所，中間無有餘心間起，故名無間。又解：無有等法於中間起，名等無間。若即等無間是緣，持業釋。若等無間之緣，依主釋。所緣緣者，即所緣是緣，持業釋也，不得言依主釋。增上緣者，增上即緣，持業釋也。又解：能作中既有親、疎，而得說言能作之因。增上之中亦有親、疎，亦可說言增上之緣。然諸論文皆持業釋，此四緣並不得作有財釋。問：餘之三緣亦不障果，應名增上。解云：雖餘三緣亦名增上，從別立名。而增上緣更無別稱，雖標總號即受別名，如色處等。

"Namely, in the sūtra up to: 'are the categories of condition'" provides the answer, quoting and explaining the sūtra text. In this sūtra, the word "nature" (prakṛti/svabhāva) refers to the distinct categorical natures of the four conditions; hence it is called "nature". As for the term "cause-condition" (hetu-pratyaya), the cause itself is the condition; this is a karmadhāraya compound. It cannot be called a tatpuruṣa compound, because the cause is itself the condition. As for the term "immediately contiguous condition" (samanantara-pratyaya), the prior mind and mental factors are each called "equal" (sama); here, the entity of the condition is called "equal". Another explanation says: The subsequent mind and mental factors are each called "equal"; here, the entity of the result is called "equal". Another explanation says: The prior and subsequent mind and mental factors are each called "equal"; here, "equal" extends to both the condition and the result. Another explanation says: The prior mind and mental factors, etc., serve as conditions for the subsequent mind and mental factors, not only for those of their own category. Another explanation says: The subsequent mind and mental factors, etc., take the prior mind and mental factors as condition, not only those of their own category. Another explanation says: "Equal" applies to both the prior and subsequent loci. As for "immediately contiguous" (anantara), it either belongs to the condition, or belongs to the result, or extends to both condition and result. In general, when the prior mind and mental factors produce the subsequent mind and mental factors without any other mind arising in between, it is called "immediately contiguous". Another explanation says: That no equal phenomenon arises in the interval is called "equal and immediately contiguous". If the equal and immediately contiguous is itself the condition, it is a karmadhāraya compound. If it is the condition of the equal and immediately contiguous, it is a tatpuruṣa compound. As for the "condition of objective support" (ālambana-pratyaya), the objective support itself is the condition; this is a karmadhāraya compound and cannot be called a tatpuruṣa compound. As for the "condition of predominance" (adhipati-pratyaya), the predominant itself is the condition; this is a karmadhāraya compound. Another explanation says: Since among the productive [causes] there are close and distant, one may say "the cause of producing"; among the predominant there are also close and distant, so one may also say "the condition of predominance" [as a tatpuruṣa]. However, the treatises all treat them as karmadhāraya compounds; none of these four conditions may be construed as a bahuvrīhi compound. Question: Since the remaining three conditions also do not obstruct the result, they should also be called predominant. The explanation says: Although the other three conditions are also called predominant, their names are established on the basis of their specific features. The condition of predominance, however, has no other distinct name; although it bears a general title, it receives a specific name, just like the sense-field of form (rūpāyatana) and so forth.