瑜伽論記 3.228

3.228

言彼無故，彼緣識亦無者，彼身行語行無彼識亦無，此方順釋。言此若全滅，當知識亦隨滅者，身語及意三行全滅，當知識亦隨滅，基師釋：於自相續中已作未滅者謂意行，又由意行故起身語行者身語二行，由此三行故識有，行無故彼緣識亦無等者，謂種子識以行為緣，行無故種識無，行若全無其識亦無，或此種子識全無故現識亦無。

Regarding the words, "Because that does not exist, consciousness conditioned by that also does not exist": when those bodily formations and vocal formations do not exist, that consciousness also does not exist; this then accords with the explanation. In the passage, "If these completely cease, one should know that consciousness also ceases accordingly": when the three formations of body, speech, and mind completely cease, one should know that consciousness also ceases accordingly. Master Ji explains: That which has already been performed and not ceased in one's own continuum refers to mental formations. "Moreover, due to mental formations, bodily and vocal formations arise" refers to the two formations of body and speech. Due to these three formations, consciousness exists. In the passage, "Because formations do not exist, consciousness conditioned by that also does not exist, etc.," this means that seed-consciousness takes formations as condition; because formations do not exist, seed-consciousness does not exist. If formations are completely absent, their consciousness is also absent. Alternatively, because this seed-consciousness is completely absent, active consciousness is also absent.