瑜伽論記 15.443

15.443

基云：此中言建立因，是增上緣，非正生因緣，增上緣因果何妨同時生？故下文云：雖有自種無此依，故識不應生，其正生因即不定，種生種異時故。前本地分五若同類異念生，非即此剎那，生現異類，又同時生。

Ji says: What is called an establishing cause here is an auxiliary condition, not the direct cause-as-condition of production; how could cause and effect of an auxiliary condition be hindered from being produced simultaneously? Therefore the lower text says: "Although it has its own seed, lacking this basis, consciousness would not arise." Its direct productive cause is indeterminate, because a seed producing a seed occurs at different times. In the preceding Maulī Bhūmiḥ [it is said that] if they are of the same kind, they arise at different mind-moments, not in this very kṣaṇa; when producing a manifest dharma of a different kind, they again arise simultaneously.