瑜伽論記 1.602

1.602

第五四緣中分三：一、標名，二、總出四緣體，三、又由種子故下，別指於心以顯四緣。因緣者：謂種子者，是一切有為因緣現起能熏望種子亦是因緣，又前種子望後種子亦是因緣，略故但說顯者。等無間緣者，謂八現識及彼心所前聚於後等而開導。唯識第四卷會此文云：若此識無間，諸識決定生者，言總意別，義不相違，然攝論計色為等無間緣者，但是縱破色是因緣之義，非究竟語。

In the fifth [section], "The Four Conditions," there are three parts: first, indicating their names; second, generally identifying the essences of the four conditions; third, under "Furthermore, due to seeds," specifically pointing to the mind to elucidate the four conditions. Regarding the cause condition: "seeds" are the cause condition for all conditioned phenomena; the actual arisings capable of perfuming are also the cause condition with respect to seeds; furthermore, prior seeds with respect to posterior seeds are also the cause condition; being concise, it speaks only of the obvious ones. Equal-immediate condition: the eight actual consciousnesses and their mental factors, where the prior aggregate equally guides and opens the way for the posterior. Fascicle four of the Vijñaptimātratāsiddhi reconciles this text, saying: "If without interval after this consciousness, the various consciousnesses definitely arise"—the wording is general but the intended meaning is specific, so the meanings do not conflict. However, the Mahāyānasaṃgraha's reckoning of matter as an equal-immediate condition is merely a provisional refutation of the idea that matter is a cause condition, not the definitive statement.