大乘義章 13.20

13.20

第七門中四緣分別。於中有二：一明四緣、二就四緣分別八禪。言四緣者，一是因緣、二次第緣、三是緣緣、四增上緣。如《雜心》中，離合六因以為四緣。言六因者，一所作因，諸法起時萬法不障。二自分因，一切諸法同類相起。三相應因，心法起時，同時心法相扶有用。四共有因，諸法起時，同時之法相扶體立。五者遍因，苦下五見、疑及無明，集下二見邪見見取、疑及無明，此之十一遍迷有漏增長諸結，名為遍因。六者報因，善惡等業得苦樂報。六中後五說為因緣，初一所作說為三緣：心法相生名次第緣，六塵生心名為緣緣，六根生心及與一切諸法起時萬法不障名增上緣。四緣如是（此一門竟）。

In the seventh section, discrimination is made by way of the four conditions. In this regard there are two parts: first, explaining the four conditions; second, discriminating the eight dhyānas with respect to the four conditions. As for the four conditions: first is the cause-condition (hetu-pratyaya); second is the immediate condition (samanantara-pratyaya); third is the object-condition (ālambana-pratyaya); fourth is the sovereign condition (adhipati-pratyaya). As in the Za xin lun, the six causes are combined and differentiated to form the four conditions. As for the six causes: First is the efficient cause (kāraṇa-hetu): when dharmas arise, all dharmas do not obstruct them. Second is the homogeneous cause (sabhāga-hetu): all dharmas arise in succession from those of the same category. Third is the associated cause (samprayuktaka-hetu): when a mental dharma arises, the simultaneous mental dharmas mutually assist it and are efficacious. Fourth is the coexistent cause (sahabhū-hetu): when dharmas arise, the simultaneous dharmas mutually assist so that their substantial entity is established. Fifth is the universal cause (sarvatraga-hetu): the five views, doubt, and ignorance under [the truth of] suffering, and the two views—false view and adherence to views—doubt, and ignorance under [the truth of] the origin—these eleven universally confuse regarding the sāsrava and augment the fetters, and are thus called universal causes. Sixth is the maturation cause (vipāka-hetu): wholesome and unwholesome karmas obtain bitter and pleasant matured results. Among the six, the latter five are stated to be the cause-condition; the first one, the efficient cause, is stated to be three conditions: mental dharmas generating one another is called the immediate condition; the six sense objects generating mind is called the object-condition; the six sense faculties generating mind, as well as all dharmas not obstructing when all dharmas arise, is called the sovereign condition. Such are the four conditions (this first section is concluded).