大乘義章 4.17

4.17

次說內法無記十因以為四緣。就此十中，除相違因，餘之九因，四緣所攝。隨說因者，是增上緣。以有因中，具攝四緣。就中分取相應、共有及自分因，以為因緣。六根生心，是增上緣。六塵生心，是其緣緣。心法次第以前生後，是次第緣。種植因中具攝四緣。分取種子能生於後，是其因緣，自分攝故。六根生心，是增上緣。外緣生心，是其緣緣。從初種殖次生後心，是次第緣。生長、自種，具攝二緣。同類相起，是其因緣。次第相起，是次第緣。攝因、不違，各具二緣，所謂緣緣及增上緣。六根生心，是增上緣。六塵生心，是其緣緣。共事因者具攝四緣，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（此二門竟）。

Next, we explain the ten causes of internal indeterminate phenomena in terms of the four conditions. Among these ten, excluding the contrary cause, the remaining nine causes are subsumed under the four conditions. The conventional cause is the conditioning condition. The cause through existence fully subsumes the four conditions: within it, taking separately the corresponding [cause], the coexistent [cause], and the cause of identical kind makes the direct cause; the six faculties generating mind is the conditioning condition; the six sense objects generating mind is the perceptual condition; mental phenomena sequentially, with the preceding generating the succeeding, is the immediate condition. The planting cause fully subsumes the four conditions: taking separately seeds being able to generate subsequent [phenomena] is the direct cause, because it is subsumed under the [cause of] identical kind; the six faculties generating mind is the conditioning condition; external conditions generating mind is the perceptual condition; subsequent moments of mind being sequentially generated from the initial planting is the immediate condition. The generating, growing, and own-seed [causes] fully subsume two conditions: arising as of an identical kind is the direct cause; arising in sequence is the immediate condition. The embracing cause and the non-contrary [cause] each possess two conditions, namely the perceptual condition and the conditioning condition: the six faculties generating mind is the conditioning condition; the six sense objects generating mind is the perceptual condition. The cause of common purpose fully subsumes the four conditions, identical to the above from [the cause through] existence down to own-seed, because it generally subsumes them all as a common purpose. The contrary cause, in view of its destroying those phenomena, is the conditioning condition. (This concludes the second section.)