大乘義章 4.19

4.19

次攝淨因以為四緣。除相違因，餘之九因，四緣所攝。就此九中，隨說因者，是增上緣。以有因中，具攝四緣。以有前道生於後道，是其因緣，自分攝故。以有同時心心數法，亦是因緣，相應攝故。以前生後，是次第緣。以有道法緣之起道，是其緣緣。以有善友正說法等，攝生從道，是增上緣。種殖因中，具攝四緣。就種殖中，分取最初無漏道品，能生於後，是其因緣，自分攝故。境界生心，是其緣緣。六根生心，是增上緣。心心相起，是次第緣。生因、長因及自種因，三緣所攝。同類相生，是其因緣，自分攝故。異類起者，是增上緣。就此道中心心相起，是次第緣。攝因、不相違因，二緣所攝，謂增上緣及與緣緣。近友生道，是增上緣。緣法起道，是其緣緣。共事因者，具攝四緣，同上以有乃至自種，總攝彼等為共事故。相違因者，望壞彼法，為增上緣。四緣如是。問口：論中攝彼十因，以為生因及方便因，攝彼二因以為二緣，其生因者說為因緣，方便因者是增上緣。今云何言十因之中具攝四緣？釋言：論家就無記因生外法者，故為此判。若就內法，亦具四緣，故彼論言「次第緣、緣緣是心法攝。」四緣如是。

Next, we subsume the pure causes under the four conditions. Excluding the contrary cause, the remaining nine causes are subsumed under the four conditions. Among these nine, the conventional cause is the conditioning condition. The cause through existence fully subsumes the four conditions: because there is a preceding path generating a subsequent path, this is the direct cause, because it is subsumed under [the cause of] identical kind; because there are simultaneous mind and mental factors, this is also the direct cause, because it is subsumed under the corresponding [cause]; with the preceding generating the succeeding, this is the immediate condition; because there are path phenomena that, being objectified, give rise to the path, this is the perceptual condition; because there are good friends correctly expounding the Dharma and so forth, gathering and causing [beings] to follow the path, this is the conditioning condition. The planting cause fully subsumes the four conditions: within planting, taking separately the initial untainted path-factors being able to generate what follows is the direct cause, because it is subsumed under [the cause of] identical kind; sense objects generating mind is the perceptual condition; the six faculties generating mind is the conditioning condition; moments of mind arising from one another is the immediate condition. The generating cause, growing cause, and own-seed cause are subsumed under three conditions: generating of an identical kind is the direct cause, because it is subsumed under [the cause of] identical kind; arising of a different kind is the conditioning condition; within this path, moments of mind arising from one another is the immediate condition. The embracing cause and the non-contrary cause are subsumed under two conditions, namely the conditioning condition and the perceptual condition: being close to friends and generating the path is the conditioning condition; objectifying the Dharma and giving rise to the path 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. Such are the four conditions. Question: The treatise subsumes those ten causes under the generating cause and the auxiliary cause, and subsumes those two causes under two conditions: the generating cause is explained as the direct cause, and the auxiliary cause as the conditioning condition. Why do you say now that the four conditions are fully subsumed among the ten causes? Explanation: The treatise master made this determination with respect to indeterminate causes generating external phenomena. If with respect to internal phenomena, they also fully possess the four conditions; hence that treatise says, 'The immediate condition and perceptual condition are subsumed under mental phenomena.' Such are the four conditions.