俱舍論頌疏論本 7.14

7.14

餘二緣相違者，謂等無間緣及所緣緣，此之二緣興與果用，與上相違。等無間緣於正生位而興作用，與前二因於正滅位，是相違也。以等無間果法生時，開避路故，與其處也。若所緣緣，於正滅位而興作用，與前三因於正生位，是相違也。謂所緣緣能緣滅位方興作用，由心、心所要現在時方取境故。頌中不言增上緣者，以增上緣於一切法皆無障住，隨無障位，或於正生、或於正滅興與果用，皆不遮也。

'The other two conditions are the reverse' means that the immediately antecedent condition and the objective-support condition exercise their function of giving effect in a manner contrary to the above. The immediately antecedent condition exercises its activity at the stage of arising, which is contrary to the former two causes [acting] at the stage of cessation. This is because when the immediately antecedent effect-dharma arises, it opens and yields the path, providing it a place. As for the objective-support condition, it exercises its activity at the stage of cessation, which is contrary to the former three causes [acting] at the stage of arising. That is, the objective-support condition exercises its activity only when the apprehending [mind] is at the stage of cessation, because minds and mental factors grasp objects only when they are present. The reason the predominant condition is not mentioned in the verse is that the predominant condition abides without obstruction toward all dharmas; following the non-obstructed state, whether it exercises the function of giving effect at the point of arising or at the point of cessation, neither is hindered.