瑜伽論記 3.171

3.171

成唯識說：諸支相望增上定有，餘之三緣有無不定，緣起經中依決定有唯說有一，謂增上緣，愛望於取有望於生有因緣義，若說識支是業種者行望於識亦作因緣，餘支相望無因緣義，而集論說無明望行有因緣者，依無明業習氣說，無明俱故假說無明實是行種，會此文云：瑜伽論說諸支相望無因緣者，依現愛取唯業有說。

The Cheng weishi lun states: "In the mutual relation among the branches, the sovereign condition is definitely present, while the presence or absence of the remaining three conditions is indeterminate." The Pratītyasamutpāda-sūtra, based on what is definitely present, states that there is only one, namely the sovereign condition. Craving with respect to grasping, and existence with respect to birth, have the meaning of causal condition; if the branch of consciousness is said to be karmic seeds, then formations with respect to consciousness also serve as a causal condition. The mutual relation among the other branches does not have the meaning of causal condition. Yet the Abhidharmasamuccaya states that ignorance with respect to formations has a causal condition; this is spoken with reference to the karmic predispositions of ignorance—because it is concomitant with ignorance, it is metaphorically called ignorance, but in reality it is the seed of formations. Harmonizing this text, it says: When the Yogācārabhūmi says that the branches do not have causal conditions in relation to one another, it is spoken with reference to present craving and grasping as solely karmic existence.