瑜伽師地論略纂 13.73

13.73

論云「云何相應？謂彼彼諸法為等言說」者，謂能詮言說與所詮彼法相似，名等。此通在一切言說。「等建立」，謂不待言，諸因緣建立果法。「等開」，謂顯示深密法要，能詮稱所詮。等從言說乃至開解，以能詮稱所目，故曰相應。又彼彼諸法相似，名等。相似相順故，故曰相應。又等義是相應義，如善因得樂果，平等相稱。此前二解而起言說，故曰相應。又為等言說者，能詮稱所自相應。等建立者，所詮自相順相應。前二竝世間。　為等開解者，即出世間法相順故，言諸勝方便故。　四道理：「觀待」，如色待識；「作用」，謂眼能見色等；「證成」，謂以比量證成所立；「法爾道理」，如十二因緣等。次第中，「嬰孩等八位」者，如初二，如第二卷，此以第三為首，彼上更有處胎業位故。

Regarding the treatise's statement, "What is conformity (saṃprayukta)? It refers to the various dharmas being equivalent expression (samākhyāna)": it means that the expressing speech and the expressed dharmas are similar, which is called "equivalent." This applies generally across all expression. "Equivalent establishment" means that, without waiting for speech, the various causes and conditions establish the resultant dharmas. "Equivalent disclosure" means revealing the essential teachings of the profound and secret, where the expressing corresponds to the expressed. From expression all the way to disclosure and understanding, because the expressing corresponds to what is designated, it is called conformity. Furthermore, the various dharmas are similar, which is called "equivalent." Because they are similar and mutually accordant, it is called conformity. Furthermore, the meaning of "equivalent" is the meaning of conformity: just as wholesome causes obtain pleasant fruits, they are equally matched. These two prior explanations give rise to speech; hence it is called conformity. Furthermore, "being equivalent expression" means that the expressing corresponds to itself in conformity. "Equivalent establishment" means that what is expressed naturally accords in conformity. Both of the former two are mundane. "Being equivalent disclosure and understanding" refers to supramundane dharmas mutually according, spoken in terms of various supreme skillful means. The four reasonings (yukti): "dependence" (apekṣā), as matter depends on consciousness; "activity" (kāryakāraṇa), meaning the eye can see forms, etc.; "demonstration" (upapatti-sādhana), meaning establishing a thesis through inference; "nature of phenomena" (dharmatā), as in the twelve links of dependent origination, etc. In the sequence, "the eight states such as infancy": like the first two, as in the second fascicle, this begins with the third, because above that there are the states of karma within the womb.