大乘義章 3.22

3.22

次就諸法辨定其緣。若生心法，具籍四緣。心法必有相應、共有，如是等事，即是因緣。心籍前生，是次第緣。心籍塵生，是其緣緣。心依根起，是增上緣。若依《毘曇》，無想正受、滅盡正受從三緣生。彼宗宣說無想、滅盡是有為法，同時共有生住滅等互相扶助，是其因緣。籍前心起，是次第緣。萬法不障，是增上緣。以非心法，故無緣緣。自餘一切非心之法悉二緣生，所謂因緣及增上緣。所有自分、共有法等，是其因緣；萬法不障，是增上緣。不籍前心開導生故，無次第緣。以非心法不能緣境，故無緣緣。故《雜心》云「心及諸心法，是從四緣生。二正受從三，謂餘說於二。」若依《地持》，唯心心法從四緣生，自餘一切非心之法但二緣生，皆無次第、緣緣之義。故彼論云「次第、緣緣是心心數法，籍前開導，故有次第。籍彼六塵緣攝受生，故有緣緣。」《大智論》中亦同此釋，故彼文言「心心數法相續無間，名次第緣。心心數法緣塵生故，名為緣緣。」準驗斯文，次第、緣緣局生心法，不生非心。有人釋言：非心之法亦籍緣緣。經論無文，直是人語，此言謬浪，無宜輒受。此三門竟。

Next, determining their conditions with respect to various dharmas. If a mental dharma arises, it completely relies on the four conditions. Mental dharmas necessarily have associated and coexistent [factors]; such matters are the cause condition (hetu-pratyaya). Mind relies on what preceded it to arise; this is the immediate condition (samanantara-pratyaya). Mind relies on sense-objects to arise; this is the perceptual-object condition (ālambana-pratyaya). Mind arises relying on faculties; this is the sovereign condition (adhipati-pratyaya). According to the Abhidharma, non-conceptual absorption and cessation absorption arise from three conditions. That school explains that non-conceptual and cessation [absorptions] are conditioned dharmas; their simultaneously coexistent arising, abiding, cessation, and so forth mutually assist each other, which is their cause condition. Relying on the preceding mind to arise is their immediate condition. Not obstructing the myriad dharmas is their sovereign condition. Because they are not mental dharmas, they lack the perceptual-object condition. All other dharmas that are non-mental arise from two conditions, namely the cause condition and the sovereign condition. Any homogeneous and coexistent dharmas and so forth are their cause condition; not obstructing the myriad dharmas is their sovereign condition. Because they do not arise relying on a preceding mind to open the way and guide them, they lack the immediate condition. Because non-mental dharmas cannot perceive sense-objects, they lack the perceptual-object condition. Thus the *Saṃyuktābhidharmahṛdaya* states: 'Mind and mental dharmas / arise from four conditions; / the two absorptions arise from three; / what remains is said to be from two.' If one follows the *Bodhisattvabhūmi* (*Dichi*), only mind and mental dharmas arise from the four conditions, while all other dharmas that are non-mental arise from only two conditions, in all cases lacking the senses of immediate and perceptual-object [conditions]. Therefore that treatise states: 'Immediate and perceptual-object conditions belong to mind and caitta dharmas. Relying on the preceding to open the way and guide, there is thus the immediate [condition]; relying on those six sense-objects to be grasped as conditions and arise, there is thus the perceptual-object [condition].' In the *Mahāprajñāpāramitopadeśa* (*Dazhidu lun*), the explanation is also identical to this; thus its text states: 'Mind and caitta dharmas succeeding one another without interval are called the immediate condition. Mind and caitta dharmas arising because of perceiving sense-objects are called the perceptual-object condition.' Drawing evidence from these texts, the immediate and perceptual-object conditions are restricted to generating mental dharmas and do not generate non-mental dharmas. Some explain: 'Non-mental dharmas also rely on perceptual-object conditions.' There is no text in the sūtras or treatises for this; it is merely human speculation. This statement is erroneous and unfounded, and ought not to be readily accepted. Here ends this third section.