大乘義章 4.16

4.16

第五約對四緣分別。如《地持》說。何者四緣？一者因緣、二次第緣、三者緣緣、四增上緣。六因之中，相應、共有、自分、遍因及與報因，此之五種是其因緣。所作因中分作三緣。就所作中，六塵生心是其緣緣。心法次第藉前生後，是次第緣。自餘一切萬法不障，是增上緣。此義廣釋，如四緣章。今對十因共相收攝。於中先攝外無記因以為四緣。就十因中，除相違因，餘之九因二緣所攝，所謂因緣及增上緣。九中三因一向是其增上緣攝，謂隨說、攝因、不相違因。三因一向因緣所攝，所謂生因、長因及自種因，以六因中自分攝故。自餘三因，二緣所攝，所謂以有因、種植因、共事因可八見，以有因中，以有水土令芽得生，是增上緣。以有種子令芽生者，是其因緣，自分攝故。種殖因中，分取種子，望彼芽生，是其因緣。自分攝故，分取水土能生於芽，是增上緣。共事因中亦具二緣，同前以有乃至自種，總攝彼等為共事故。相違因者，望壞彼法，為增上緣（此一門竟）。

The fifth is distinguishing them in correlation with the four conditions, as expounded in the *Bodhisattvabhūmi* (*Dichi*). What are the four conditions? The first is cause condition (hetu-pratyaya), the second is immediate condition (samanantara-pratyaya), the third is object condition (ālambana-pratyaya), and the fourth is sovereign condition (adhipati-pratyaya). Among the six causes, associated, co-existent, homogeneous, universal, and retributive causes—these five kinds are cause conditions. The efficient cause is divided into three conditions. Within the efficient [cause], the six sense objects giving rise to mind is the object condition. Mental dharmas in succession relying on the prior to produce the subsequent is the immediate condition. All other myriad dharmas being non-obstructing is the sovereign condition. The detailed explanation of these meanings is as in the chapter on the four conditions. Now they are mutually subsumed with the ten causes. Therein, first subsuming external indeterminate causes into the four conditions. Among the ten causes, excluding contradictory cause, the remaining nine causes are subsumed by two conditions, namely cause condition and sovereign condition. Among the nine, three causes are exclusively subsumed by sovereign condition, namely expressing cause, grasping cause, and non-contradictory cause. Three causes are exclusively subsumed by cause condition, namely producing cause, increasing cause, and the cause of one's own seed, because they are subsumed under the homogeneous [cause] among the six causes. The remaining three causes are subsumed by two conditions, namely the cause of relying on existence, the planting cause, and the cause of common function can be clearly seen: within the cause of relying on existence, relying on the existence of water and soil to cause the sprout to grow is the sovereign condition. Relying on the existence of the seed to cause the sprout to arise is the cause condition, because it is subsumed under the homogeneous [cause]. Within the planting cause, isolating the seed in relation to the sprout's arising is the cause condition, because it is subsumed under the homogeneous [cause]; isolating water and soil as capable of producing the sprout is the sovereign condition. Within the cause of common function two conditions are also present, same as the preceding [sequence from] relying on existence up to one's own seed, since those six are collectively subsumed as a common function. Contradictory cause, with respect to destroying those dharmas, is a sovereign condition (this finishes one section).