瑜伽論記 19.254

19.254

三四緣相攝門。補闕云：相、一切緣攝者，相有種子在賴耶中，即攝因緣，餘三緣易，可知。名、等無間緣不攝者，名有種子，即是因緣，境界增上緣，但除等無間緣，以非心故。分別、正智、四緣真如，唯所緣緣攝者，略不辨增上緣攝。章相中等無間緣者，分別正智影像相等無間緣，名非心心法等無間緣所不攝，餘三緣攝，名望四相共有法有親增上緣，分別正智一向本性相四緣攝，故與四緣。若說真如唯是正智所緣緣攝，非六根性，又無共有法故無親增上故不說。

Third, the category of mutual subsumption of the four conditions. The Supplement says: Signs are subsumed under all conditions; signs have seeds in the ālaya, which subsumes the causal condition, and the remaining three conditions are easy to understand. Names are not subsumed under the immediately preceding condition; names have seeds, which is the causal condition, and the object-field is the dominant condition; only the immediately preceding condition is excluded, because it is not mind. Discrimination and correct wisdom [are subsumed under] the four conditions. Tathatā is subsumed only under the objective condition, and is omitted from being subsumed under the dominant condition. In the chapter, regarding the immediately preceding condition within signs: the images of discrimination and correct wisdom are the immediately preceding condition; names are not mind or mental factors and are not subsumed under the immediately preceding condition, but are subsumed under the remaining three conditions. Names, viewed in relation to the four signs, have a close dominant condition with coexistent phenomena. Discrimination and correct wisdom are exclusively inherent signs and are subsumed under all four conditions; hence they are assigned four conditions. If one states that tathatā is subsumed exclusively as an objective condition of correct wisdom, it is not of the nature of the six sense faculties, and furthermore lacks coexistent phenomena, so it has no close dominant condition, and hence it is not mentioned.