俱舍論疏 6.7

6.7

論「對法諸師至如是六種」，此以四緣有經文說，六因無經文故，故言對法諸師許因唯有六種。此明無增減也。《正理論》云「如是六因非佛所說，如何本論自立此名？定無大師所不說義，阿毘達磨輒有所說。經中現無，由穩沒故。自相可得，決定應有。又諸經中所化力故，世尊方便作異門說。對法諸師由見少相，知其定有分明結集，故有說言。此六因義，說在增一、增六經中，時經久遠其文穩沒。尊者迦多衍尼子等，於諸法相無間思求，冥感天仙現來授與。如天授與《筏第遮經》，其理必然。如四緣義雖具列在此部經中，而餘部中有不誦者。」乃至廣說。准此論文，六因四緣是小乘義。四緣有文，六因無文，以無正經文故，故言對法諸師許因唯有如是六種。大乘對法論亦有六因，能作因有二十因。《中邊分別論》及《成唯識》各取其十。未知大乘十因六因及四緣義出何經文。

On the Śāstra's statement: "The masters of Abhidharma ... are just these six kinds": this is because the four conditions are stated in sūtra texts, whereas the six causes have no sūtra text; therefore it says that the Abhidharma masters accept that causes are only of six kinds. This makes clear that there is neither addition nor subtraction. The Nyāyānusāra says: "Such six causes were not spoken by the Buddha; how then could the fundamental treatise establish these names on its own? There is definitely no meaning unspoken by the Great Master that the Abhidharma would rashly assert. They are not presently found in the sūtras because they have been concealed and lost. Their specific characteristics can be obtained, so they must definitely exist. Furthermore, in various sūtras, through the power of those to be converted, the World-Honoured One expediently taught under different presentations. Seeing slight traces of them, the Abhidharma masters knew that they definitely existed and clearly compiled them. Therefore, some say: 'The doctrine of these six causes was stated in the Ekottarika and Chakkottarika sūtras; over a long period of time, their texts were concealed and lost. The Venerable Kātyāyanīputra and others, ceaselessly contemplating and seeking after the characteristics of dharmas, mysteriously moved a deva-ṛṣi to appear and confer them upon them, just as a deva conferred the *Vādya-sūtra. Such an explanation is necessarily so. Just as the meaning of the four conditions, though fully listed in the sūtras of this school, is not recited among other schools.'" ... and so on at length. According to this treatise text, the six causes and four conditions are Hīnayāna doctrines. The four conditions have texts, while the six causes have no text; because there is no direct sūtra text, it therefore says that the Abhidharma masters accept that causes are only these six kinds. The Mahāyāna Abhidharma treatises also have six causes, and the efficient cause contains twenty causes. The Madhyāntavibhāga and Vijñaptimātratāsiddhi each adopt ten of them. It is not yet known from which sūtra texts the Mahāyāna doctrines of the ten causes, six causes, and four conditions derive.