瑜伽師地論略纂 2.39

2.39

四緣文分三：一、標名；二、總出四緣體；三、「又由種子故」下，別指於心，以顯四緣。如《唯識》第七廣釋。　「因緣體」者，彼云：謂有為法親辨自果，一、現行；二、種子。今此唯言種者，彼會云：有唯說種是因緣者，彼依顯勝，非盡理說，聖說轉識與阿賴耶展轉相望為因緣故。　「等無間緣」者，謂八現識及彼心所，前聚於後，等而開導，令彼定生。彼第四卷會此文云：若此識無間，彼識決定生者。言總意別，義不相違。　《所緣緣》者，彼云：謂若有法，是帶己相，心或相應，所慮所託。此體有二：一親一疎。今此總說，亦不相違。　《增上緣》者，彼云：謂若有法有勝勢用，能於餘法或順或違。彼自會云：雖前三緣亦是增上，而今第四除彼取餘，為顯諸緣差別義故。故今此云「謂除種子，餘所依及助伴。」餘所依者，乃除等無間依故。不說境界，顯然亦知除所緣。故唯依心顯四緣，不說心所為等無間。

The passage on the four conditions (pratyaya) has three parts: first, stating the names; second, generally setting forth the substantial entities of the four conditions; third, from the words "Furthermore, on account of the seeds" downward, pointing specifically to the mind in order to reveal the four conditions. This is explained extensively in the seventh fascicle of the Vijñaptimātratāsiddhi. Regarding "the substantial entity of the cause-condition (hetu-pratyaya)": that text says, it refers to conditioned phenomena directly producing their own effects, which are of two kinds: first, active manifestations (samudācāra); second, seeds (bīja). Here it only mentions seeds; that text reconciles this by saying: where some say that seeds alone are the cause-condition, they rely on demonstrating the superior [factor], and do not speak exhaustively of the principle, for the noble ones teach that the evolving consciousnesses (pravṛttivijñāna) and the ālaya[-vijñāna] serve mutually as cause-conditions for each other. Regarding "the equal and immediate condition (samanantara-pratyaya)": it refers to the eight active consciousnesses and their mental factors (caitasika), the preceding collection providing equal opening and guidance for the subsequent one, causing the latter to arise definitely. The fourth fascicle of that text reconciles this passage by saying: if this consciousness is immediately followed by that consciousness definitely arising. The statement is general while the intention is specific, so the meanings do not conflict. Regarding "the objective condition (ālambana-pratyaya)": that text says, it refers to if there is a phenomenon that bears its own image, which is contemplated and relied upon by the mind or what is associated with it. This entity has two kinds: one is direct and one is remote. Here it speaks generally, so it likewise does not conflict. Regarding "the dominant condition (adhipati-pratyaya)": that text says, it refers to if there is a phenomenon possessing superior efficacy and function, capable of being favorable or contrary to other phenomena. That text reconciles this itself by saying: although the preceding three conditions are also dominant, here the fourth takes what remains excluding those, in order to reveal the distinctive meanings of the conditions. Therefore here it says, "it refers to, excluding the seeds, the remaining bases and accompanying factors." The remaining bases are those excluding the equal and immediate base. Not mentioning the cognitive realm clearly also indicates the exclusion of the objective condition. Therefore it reveals the four conditions solely by relying on the mind, not speaking of the mental factors as the equal and immediate [condition].