俱舍論記 7.83

7.83

「謂生依立至住長因性」者，答。此因緣中生等五因，若六因中但是能作因之少分，非餘五因。大種望所造色非同一果故、非性定同故、容別世造故、容別成就故，所以非俱有因。非心、心所故，非相應因。非染污故，非遍行因。是無記故，非異熟因。俱時起故，非同類因。設後起者，非同類故，雖有無記同而種類異故。受等與心種類雖別，而同一果，故得為因。非例大造，於以大望所造無餘五因。廣如《正理論》釋。所造從大種起故，如母生子說為生因。所造生已隨逐大種轉故，如弟子等依止師等，說為依因。能任持彼所造色故，如壁持畫，說為立因。是所造色不斷因故，說為持因。是所造色增長因故，說為養因。如是則顯大與所造為起因性即是生因，變因性即是依因。謂大種轉變造色亦隨轉變，持因性即是立因，住因性即是持因，能持所造色相續住故，長因性即是養因。又《正理》解五因云「或生因者，一切大種生所造色，非離諸大種有造色生故。造色生已，同類相續不斷位中，火為依因，能令乾燥不爛壞故。水為立因，能為浸潤令不散故。地為持因，能任持彼令不墜故。風為養因，能引發彼令增長故（解云：生因通四大，餘四因各是一大）。」

Regarding "Namely, originating, relying, establishing... the nature of being causes of sustaining and augmenting": this is the reply. Among cause-and-condition, these five causes—origination and the rest—if compared to the six causes, are only a portion of the efficient cause (kāraṇa-hetu) and are not the remaining five causes. The great elements relative to derived matter do not share the same fruit, their nature is not necessarily identical, they can be produced in different periods of time, and they can be acquired separately; therefore, they are not simultaneous causes. Because they are not mind or mental factors, they are not associated causes (saṃprayuktaka-hetu). Because they are not defiled, they are not pervasive causes (sarvatraga-hetu). Because they are indeterminate, they are not ripening causes (vipāka-hetu). Because they arise simultaneously, they are not homogeneous causes (sabhāga-hetu). Even if they arise subsequently, they are not homogeneous because, although both are indeterminate, their categories differ. Although feeling and so forth differ in category from mind, they share a single fruit and thus can be causes. This cannot be analogized to the great elements and derived matter, so the great elements relative to derived matter have none of the other five causes. This is explained extensively in the Nyāyānusāra. Because derived matter arises from the great elements, just as a mother gives birth to a child, it is called the originating cause (janana-hetu). Because derived matter, once arisen, changes in conformity with the great elements, just as a disciple relies upon a teacher, it is called the relying cause (niśraya-hetu). Because they support that derived matter, just as a wall supports a painting, it is called the establishing cause (pratiṣṭhā-hetu). Because it is the cause of derived matter not being interrupted, it is called the sustaining cause (upastambha-hetu). Because it is the cause of the growth of derived matter, it is called the augmenting cause (bṛṃhaṇa-hetu). Thus it is shown that the great elements being the cause of arising for derived matter is precisely the originating cause; the nature of being the cause of transformation is precisely the relying cause—meaning that when the great elements transform, derived matter transforms along with them; the nature of being the holding cause is precisely the establishing cause; the nature of being the cause of abiding is precisely the sustaining cause, because it can hold derived matter so that it abides in continuity; and the nature of being the cause of growth is precisely the augmenting cause. Furthermore, the Nyāyānusāra explains the five causes, saying: "Alternatively, as for the originating cause: all the great elements produce derived matter, because apart from the great elements no derived matter is produced. After derived matter is produced, in the state where it continues unbroken in a homogeneous stream, fire is the relying cause because it causes it to dry and not rot. Water is the establishing cause because it moistens it and keeps it from scattering. Earth is the sustaining cause because it supports it and keeps it from falling. Wind is the augmenting cause because it prompts it to increase and grow (Explanation: the originating cause applies to all four great elements, while the other four causes are each assigned to one great element)."