大乘義章 3.18

3.18

第一釋名。所言緣者，由籍之義。緣別不同，故分為四：一者因緣、二次第緣、三者緣緣、四增上緣。言因緣者，親生之義，目之為因。用因為緣，故曰因緣。次第緣者，籍前心法次第生後，所生之心次前後起，故名為次；以後生故，說之為第。前心與後次第為緣，名次第緣。言緣緣者，六塵境界為心所緣，故名為緣。由彼所緣與心作緣，故名緣緣。亦可疎助名之為緣，以緣故名緣緣。增上緣者，起法功強，故曰增上。以此增上為法緣故，名增上緣。於中亦有非增上者，從勝受名，故曰增上。此一門竟。

First, explaining the names. What is called a condition (pratyaya) has the meaning of 'relying upon' and 'depending on'. Because the conditions are distinct and not the same, they are divided into four: first, direct cause condition (hetu-pratyaya); second, sequential condition (samanantara-pratyaya); third, objective condition (ālambana-pratyaya); fourth, sovereign condition (adhipati-pratyaya). Regarding direct cause condition: the meaning of directly producing is designated as cause. Using cause as condition, it is therefore called direct cause condition. Regarding sequential condition: relying upon a prior mental dharma to generate what follows in sequence, the mind that is generated arises in sequence after the former, and hence is called sequential; because it arises subsequently, it is spoken of as succession. The prior mind serving as a sequential condition for the subsequent is called sequential condition. Regarding objective condition: the spheres of the six sense-objects are what the mind takes as an object, and are therefore called objective. Because that which is perceived provides a condition for the mind, it is therefore called objective condition. Alternatively, assisting distantly is termed condition, and on account of being an object it is named objective condition. Regarding sovereign condition: its power in giving rise to dharmas is strong, and hence is called sovereign. Because this sovereign [power] serves as a condition for dharmas, it is called sovereign condition. Among these there are also those that are not sovereign, but it receives its name from the superior, and hence is called sovereign. This finishes the first gate.