瑜伽論記 15.489

15.489

二、現種無別失。謂若明無，明無即無有性，云何得有種及現行二種差別。由無性法，於一切時其相相似，無有現行及種隨縛故。

Second, the fault of no distinction between actualised state and seed. That is, if it were the absence of brightness, the absence of brightness would have no nature; how could there be the two kinds of distinction between seed and actualised state? For a dharma without nature has identical characteristics at all times, without the accompanying fettering of actualised state and seeds.