ABSTRACT
The Ch'eng wei-shih lun accepts four types of conditions, and discusses them in some detail. Hetu-pratyaya includes the sa?sk?ta-dharmas that directly en-act their fruit. The second condition is the samanantara-pratyaya, the immediately antecedent condition. At first the antecedent condition seems like a repeat of the hetu-pratyaya, since it produces repetitions of the same 'species' sequentially, though here the emphasis is on the same species immediately following from its antecedent condition, in contiguous moments. The most important condition for Yogacara phenomenology is the alambana-pratyaya, the 'objective-condition condition', to translate the Chinese literally. The fourth pratyaya is the adhipati-pratyaya which is basically a miscellaneous category for whatever conditioned occurrences were left uncovered by the other three. The hetu-pratyaya is not associated with vikalpa at all; it only concerns actual efficient causes, not imaginary existents. A samanantara-pratyaya involves immediate succession of cause by an effect occurring in virtually the same temporal and spatial locus.
