俱舍論記 7.81

7.81

「大於所造能為五因」者，釋第二句。生等五因名因緣，兩釋如前。或四緣中因緣攝，《婆沙》亦說十因為因緣，准此文非是增上緣。古德解：大望所造因、增上者，或言因者是俱有因，或說同類因，或說俱有、同類因，竝不應理。《婆沙》及此論皆說生等五因是因緣。又《發智》據四緣作論，故因是因緣。舊人不悟生等五因是因緣攝，所以種種異解。

Regarding "The great elements can serve as five causes for derived matter": this explains the second line. The five causes—origination and the rest—are called cause-and-condition (hetu-pratyaya), with two explanations as before. Or, they are subsumed under cause-and-condition among the four conditions; the Mahāvibhāṣā also states that the ten causes are cause-and-condition, and in accord with this text, they are not the conditioning cause (adhipati-pratyaya). Ancient masters explained: with respect to the cause and conditioning [relation] of the great elements toward derived matter, some said the cause is the simultaneous cause, some said the homogeneous cause, and some said both simultaneous and homogeneous causes; all of these are unreasonable. Both the Mahāvibhāṣā and this treatise state that the five causes—origination and the rest—are cause-and-condition. Furthermore, the Jñānaprasthāna constructs its treatise on the basis of the four conditions, hence 'cause' is cause-and-condition. The former teachers did not realize that the five causes, such as origination, are subsumed under cause-and-condition, which is why they proposed diverse explanations.