俱舍論記 7.83

7.83

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)."