楞伽阿跋多羅寶經註解 1.485

1.485

此答上問。首言眼等四緣，明轉識依藏識生。所謂四緣者，根緣、色緣、識緣、欲見緣也。根緣者，根即眼根，眼所對境自心發現，由不覺故妄生執取；色緣者，色塵本空，無始時來執著為色，妄想熏習使之然也；識緣者，識以分別為性，根塵相對而起計著；欲見緣者，雖三緣和合，若不起心欲見，則諸色相猶不見也。由是四緣，眼識轉生，若推其本，起於藏識，故曰「水流處」。由藏識而生轉識，如水起浪也。

This answers the question above. It first speaks of the four conditions of the eye and so forth, clarifying that the transforming consciousnesses arise based on the ālayavijñāna. The so-called four conditions are the condition of the sense-faculty, the condition of form, the condition of consciousness, and the condition of the desire to see. As for the condition of the sense-faculty, the faculty is the eye faculty; the realm confronting the eye appears from one's own mind, and because of unawakenedness, one falsely generates grasping. As for the condition of form, form-dust is fundamentally empty, but from beginningless time one clings to it as form, caused by the perfuming of vikalpa. As for the condition of consciousness, consciousness takes discrimination as its nature, arising attachments when sense-faculty and sense-object confront each other. As for the condition of the desire to see, even though the three conditions unite, if one does not give rise to a mind desiring to see, various physical forms would still not be seen. Through these four conditions, the visual consciousness transforms and arises. If one probes their root, they arise from the ālayavijñāna, hence it is called 'the places where the waters flow.' Arising the transforming consciousnesses from the ālayavijñāna is like water raising waves.