瑜伽論記 13.430

13.430

相應中，云彼諸法為等說等者，（泰云：）彼彼諸法相似名等也，相順相似故，曰相應。又等義是相應義，如善因與樂果，平等相稱而起言說。又建立為平等因果令眾生開解，名為平等開解也。（基云：）等言說，謂能詮言說與所詮彼法相似名等，此通在一切言說，等建立謂不待言諸因緣建立果法，等開謂顯示深密法要能詮稱所詮，等從言說乃至開解，以能詮稱所詮，故曰相應。又解：同泰。又為言說者，能詮稱所因相應，等建立故，所詮自相順相應，前二並世間，為等開解者即出世，法順相故，言諸勝方便故。

In [the section on] conjunction, it states: "those phenomena being equally spoken of, and so forth": (Tai says:) The various phenomena being similar is called 'equal'; because they are mutually compliant and similar, it is called 'conjunction'. Furthermore, the meaning of 'equal' is the meaning of conjunction: just as wholesome causes and pleasant results correspond equally to give rise to speech. Furthermore, establishing equal causes and effects to cause sentient beings to understand is called 'equal understanding'. (Ji says:) 'Equal speech' means that the expressive speech and the expressed phenomenon are similar, which is called 'equal'; this applies generally to all speech. 'Equal establishment' means establishing resultant phenomena without awaiting speech, by means of various causes and conditions. 'Equal explanation' means revealing the essentials of the profound and esoteric Dharma, where the expressive corresponds to the expressed. From 'equal speech' down to 'equal understanding', because the expressive corresponds to the expressed, it is called 'conjunction'. Another interpretation: identical to Tai's. Furthermore, 'for the sake of speech' means that the expressive corresponds to the cause, which is conjunction; because of 'equal establishment', the expressed specific characteristics comply, which is conjunction; the previous two are both mundane. 'For the sake of equal understanding' is supramundane, because the Dharma complies with the characteristics, as it speaks of 'various superior means'.