俱舍論疏 6.6

6.6

「論曰至六異熟因」，牒頌釋也。《顯宗論》云「能作因體通一切法，是故前說。俱有因體遍諸有為，故居第二。餘同類等，於有為中如其所應各攝少分，隨言便穩次第而說。」今詳六因皆廣者先說。同類因體雖除未來狹俱有因，然攝一切心、心所法、色、不相應。相應因體雖通三世，唯心、心所故狹同類，然通染污一切心及心所廣遍行因。遍行因體若於欲界，二部一分狹異熟因，異熟因體通五部故。於上八地異熟因體唯通修斷一分，遍行因體二部一分。故異熟因，遍行後說。然六因、四緣並通親疎，因名是親、緣名是疎。《顯宗論》云「法生所賴故說為因，即親順益所生果義。」

On the Śāstra's statement: "The Śāstra says ... sixth, the ripening cause": this cites the verse and explains it. The Samayapradīpikā says: "The substance of the efficient cause (kāraṇa-hetu) extends to all dharmas, which is why it is explained first. The substance of the coexistent cause (sahabhū-hetu) pervades all conditioned dharmas, which is why it ranks second. The remaining causes, such as of the same class (sabhāga), each subsume a smaller portion among conditioned dharmas as appropriate, and they are explained in order as is convenient and stable in expression." Now, scrutinizing this, those among the six causes that are broader are explained first. Although the substance of the cause of the same class excludes the future and is narrower than the coexistent cause, it nonetheless subsumes all minds, mental factors, material forms, and non-associated formations. Although the substance of the associated cause (samprayuktaka-hetu) extends across the three periods of time, because it is only minds and mental factors it is narrower than the cause of the same class, but it extends to all defiled minds and mental factors, being broader than the omnipresent cause (sarvatraga-hetu). As for the substance of the omnipresent cause, in the desire realm, as [belonging to] one portion of the two divisions [of defilements], it is narrower than the ripening cause (vipāka-hetu), because the substance of the ripening cause extends to all five divisions. In the upper eight planes, the substance of the ripening cause extends only to one portion abandoned through cultivation, whereas the substance of the omnipresent cause belongs to one portion of the two divisions. Therefore, the ripening cause is explained after the omnipresent cause. However, both the six causes and the four conditions extend to the direct and the indirect: the name 'cause' (hetu) is direct, and the name 'condition' (pratyaya) is indirect. The Samayapradīpikā says: "Because the arising of a dharma relies upon it, it is spoken of as a cause; that is, the meaning of directly assisting and benefiting the result produced."