中觀論疏 3.27

3.27

「緣緣增上緣一切法」者，第二總釋後二緣。以此二緣體無廣狹故總釋之。但緣緣之果是心，增上緣果通於三聚耳。問：六因四緣云何開合？答：有四句。因是親義，六因即開親合疎，合疎者合三緣為所作因，開親者開因緣為五因也。二緣門是疎義，故四緣合親開疎，開疎者開所作因為三緣，合親者合五因為因緣也。三俱開，即十二因緣，因之與緣俱有十二也。四俱合，經云「略說一有為法」，《婆沙》亦然也。

Regarding "the objective condition and the dominant condition [apply to] all dharmas": this is the second part, which collectively explains the last two conditions. Because the substantial scope of these two conditions is neither broad nor narrow, they are explained collectively. However, the fruit of the objective condition is mind, whereas the fruit of the dominant condition extends to all three aggregates [of mental, material, and unconditioned/associated dharmas]. Question: How do the six causes and four conditions expand and contract? Answer: There are four propositions. 'Cause' has the sense of being direct; thus the six causes expand the direct and combine the indirect: combining the indirect means combining three conditions into the efficient cause, while expanding the direct means expanding the cause-condition into five causes. The second, the gateway of condition, has the sense of being indirect; thus the four conditions combine the direct and expand the indirect: expanding the indirect means expanding the efficient cause into three conditions, while combining the direct means combining the five causes into the cause-condition. The third is where both are expanded: that is, the twelve links of dependent origination, where both causes and conditions each have twelve. The fourth is where both are combined: the sūtras speak of 'briefly stating the one conditioned dharma,' and the Vibhāṣā says the same.