俱舍論疏 7.65

7.65

「論曰至餘一切法」，明心、心所四緣生也。問：所緣緣等，果至滅時方興作用，如何說有由四緣生？答：《婆沙》一百三十六說「心、心所法四緣生。此言生者，起、未已滅總名生故。」《正理論》云「豈不一緣、二因作用非於彼法生時即有？如何心等四緣故生？如何因緣具五因性？雖法滅位作用方成，而法生時非無功力，離此彼法必不生故，以心、心所必杖所緣，及託二因方得生故。若法與彼法為所緣，或因無暫時，非本論說故。」

The treatise says: "...all remaining dharmas." This clarifies that mind and mental factors arise from four conditions. Question: Given that the object condition and so on only initiate their activity when the fruit reaches cessation, how can it be said that they arise from four conditions? Answer: Fascicle 136 of the Vibhāṣā says: "Mind and mental factors arise from four conditions. What is meant here by 'arise' is that arising and not yet having ceased are collectively termed 'arising.'" The Nyāyānusāra says: "Does not the activity of one condition and two causes fail to exist right when that dharma arises? How, then, can mind and so forth arise from four conditions? How can the causal condition possess the nature of five causes? Although their activity is only accomplished at the stage when the dharma ceases, yet when the dharma arises, they are not without efficacy, because apart from this, that dharma would definitely not arise, as mind and mental factors must rely on an object and depend on the two causes to be able to arise. If a dharma serves as an object or cause for that dharma, there is never a moment when it is not, according to the root treatise."