俱舍論頌疏論本 7.5

7.5

釋曰：說有四種緣者，說謂契經中說有四緣性，謂因緣性、等無間緣性、所緣緣性、增上緣性。言因緣者，因即是緣，持業釋也。等無間者，前後心、心所體各一故，名之為等。如心、心所中受體是一，餘想等亦爾，故論云：「謂無少受無間生多，或復從多無間生少。想等亦爾，於自類中無非等義。」又解：前心、心所齊等，與後心、心所為緣，非是前受生後受、前想生後想，自類中等也。又解：後心、心所等，用前心、心所為緣，故此等字通緣及果。言無間者，前心、心所生後心、心所，中間無有餘心間隔，名為無間。故此無間通緣及果。或等無間即緣，是持業釋也。或等無間之緣，是依主釋。所緣緣者，謂所緣境為緣，能牽生心、心所法。所緣即緣，持業釋也。增上緣者，增上即緣，是持業釋也。

Explanation: 'Four kinds of conditions are taught': 'taught' means that in the sūtras four condition-natures are taught: the causal condition-nature (hetupratyayatva), the immediately antecedent condition-nature (samanantarapratyayatva), the objective-support condition-nature (ālambanapratyayatva), and the predominant condition-nature (adhipatipratyayatva). In 'causal condition' (hetupratyaya), the cause is itself the condition: this is a karmadhāraya compound. In 'immediately antecedent' (samanantara), because the preceding and succeeding substances of minds and mental factors are each singular, it is called 'equal' (sama). Just as among minds and mental factors the substance of feeling is singular, and the rest—such as conception—are likewise; hence the treatise says: "No single feeling immediately produces many, nor again do many immediately produce a single [feeling]. Conception and the rest are likewise; within their own category there is none that is not equal." Another explanation: the preceding minds and mental factors are equal together in serving as conditions for the succeeding minds and mental factors; it is not that a preceding feeling produces a succeeding feeling or a preceding conception produces a succeeding conception, being equal only within its own category. Another explanation: the succeeding minds and mental factors, being equal, employ the preceding minds and mental factors as conditions; hence this word 'equal' applies to both condition and effect. 'Without interval' (anantara) means that the preceding minds and mental factors produce the succeeding minds and mental factors with no other mind intervening between them; this is called 'without interval'. Therefore this 'without interval' applies to both condition and effect. Or, the equal and immediately antecedent is itself the condition: this is a karmadhāraya compound. Or, it is the condition of the equal and immediately antecedent: this is a tatpuruṣa compound. In 'objective-support condition' (ālambanapratyaya), the objective sphere being supported serves as a condition that can draw forth and produce minds and mental factors. The objective support is itself the condition: this is a karmadhāraya compound. In 'predominant condition' (adhipatipratyaya), the predominant is itself the condition: this is a karmadhāraya compound.