俱舍論頌疏論本 7.5

7.5

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.