'four conditions'， 'four causes.' {I} In the Consciousness-only 唯识 school， a broad division into four types， of the causes that produce all things. In this case， the ideograph yuan 缘 has the meaning of yin 因. This classification is used especially in explaining the "nature of dependent arising 依他起性." The explanation of the relationship of these four causes to the "six causes" 六因 differs between Consciousness-only and Abhidharma-ko/sa. The four are: （1） yinyuan 因缘 （hetu-pratyaya） a direct internal cause that produces a result. Refers to newly producing the fruit of a person--seeds and their manifestation. The production by the seeds in the a^laya Consciousness of the world cognized through the seven consciousnesses. （2） dengwujianyuan 等无间缘 （sam!anantara-pratyaya） Since the prior instant of mind/mental functioning gives rise directly to the succeeding instant of mind， there is no gap in their leading into one another. Also called cidiyuan 次第缘. （3） suoyuanyuan 所缘缘 'Object as condition' （a^lambana-pratyaya）. For the mind to arise， its object must be present， so every object becomes a cause for the mind. These objects are discriminated into the two types of 亲 and 疎. （4） zengshangyuan 增上缘 （adhipati-pratyaya） 'Causes beyond direct empowerment.' This group includes all indirect causes outside the above three. Not only those things which give power to the production of results， but things which merely do not impede or hinder. {II} In the Sutra of Perfect Enlightenment 圆觉经， the Four Elements （四大）. {III} In the Vajrasam!a^dhi-su^tra， the four causes are: （1） 作择灭力取缘; （2） 本利根净所集起缘; （3） 本慧大悲力缘; （4） 一觉通智力缘. （T vol. 9， p. 370c）