大乘義章 4.18

4.18

次攝染因以為四緣。就染因中，還除相違，攝餘九因以入四緣。隨說因者，是增上緣。以有因者，四緣所攝。以有結業能生後果，是其因緣。以有前心生於後心，是次第緣。以有六塵生於六識，是其緣緣。以有六根生於六識，是增上緣。以有惡友倒說法等，增長結業生於後果，亦是增上。種殖因者，四緣所攝。結業生果，是其因緣。心心相起，是次第緣。習近惡友，是增上緣。聽受邪法，是其緣緣。生因、自種，二緣所攝。報因生果，是其因緣。心心相起，是次第緣。攝因及與不相違因，二緣所攝。習近惡友，是增上緣。聽受邪法，是緣緣。長因之中，具有三緣，所謂因緣、次第、增上。從無明行增長生果，是其因緣，報因攝故。從因生因、從果生果，亦是因緣，自分攝故。從於無明乃至生死，心心相起，是次第緣。從於煩惱生於善業，是增上緣。共事因中，具攝四緣，若更分別，不異以有乃至自種，總攝彼等為共事故。相違因者，望壞彼法，為增上緣（此三門竟）。

Next, we subsume the defiled causes under the four conditions. Among the defiled causes, again excluding the contrary [cause], the remaining nine causes are subsumed into the four conditions. The conventional cause is the conditioning condition. The cause through existence is subsumed under the four conditions: because there exist defilements and karma that can generate subsequent fruitions, this is the direct cause; because there is a preceding moment of mind generating a subsequent moment of mind, this is the immediate condition; because there exist the six sense objects generating the six consciousnesses, this is the perceptual condition; because there exist the six faculties generating the six consciousnesses, this is the conditioning condition; because there exist evil friends who incorrectly expound the Dharma and so forth, increasing defilements and karma to generate subsequent fruitions, this is also conditioning. The planting cause is subsumed under the four conditions: defilements and karma generating fruitions is the direct cause; moments of mind arising from one another is the immediate condition; associating with evil friends is the conditioning condition; listening to and accepting false dharmas is the perceptual condition. The generating cause and own-seed [cause] are subsumed under two conditions: the retributive cause generating fruitions is the direct cause; moments of mind arising from one another is the immediate condition. The embracing cause and the non-contrary cause are subsumed under two conditions: associating with evil friends is the conditioning condition; listening to and accepting false dharmas is the perceptual condition. Within the growing cause, three conditions are possessed, namely the direct, immediate, and conditioning [conditions]: from ignorance and volitional formations growing and generating fruitions is the direct cause, because it is subsumed under the retributive cause; from cause generating cause and from fruition generating fruition is also the direct cause, because it is subsumed under [the cause of] identical kind; from ignorance down to birth-and-death, moments of mind arising from one another is the immediate condition; from afflictions generating wholesome karma is the conditioning condition. The cause of common purpose fully subsumes the four conditions; if further differentiated, it does not differ from [the causes] from 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 third section.)