瑜伽師地論略纂 2.38

2.38

The treatise says: "Namely, they are established in the continuity of consciousness in all places, co-occurring with the continuity of all seeds." This is a general heading showing that the four characteristics are established based on seeds. "In all places" means the three realms and nine planes. "Continuity of consciousness" means the eighth consciousness. "Continuity of all seeds" means that because seeds perish moment by moment without interruption, they are termed a continuity. "Co-occurring" means that seeds constantly co-occur with the mūlavijñāna. "Established" means that the four characteristics are established on the basis of all seeds that continuously co-occur with the eighth consciousness in these nine planes, not based on active dharmas. This is due to three meanings: first, because seeds are continuous; second, because they are the cause of all dharmas; third, because they are not separate from consciousness. If seeds are spoken of, all consciousnesses are spoken of. Another explanation says: The establishment of the four characteristics upon the dharmas co-occurring with the continuity of all seeds in the mūlavijñāna is precisely the establishment of the four characteristics upon all conditioned dharmas, because whenever any conditioned dharmas, defiled or undefiled, arise, they must co-occur with seeds. That is, it speaks comprehensively of establishing the meaning of the four characteristics based on both active dharmas and seeds. That difference is stated immediately after arising has two meanings: first, to cause aversion to arise, wishing to reveal that the self-nature of the entity of arising undergoes transformation and is not lovable. If abiding were stated immediately, it would mostly give rise to attachment and love for the arising of abiding. Second, wishing to reveal that the various characteristics have no separate functional moments; that very characteristic of arising, being distinct from what precedes and follows it, is called difference. Since this is so, following along in continuity is called abiding, and definitely not abiding later is called cessation; thus it differs from other schools. Between the two differences, the first is the difference between earlier and later moments of dharmas of the same kind; the second is the difference between earlier and later moments of dharmas of different kinds. This merely states that arising takes place due to the power of conditions; the rest are established based upon this without depending on causes to be accomplished, and therefore it is said to be established separately according to the states of dharmas. The Prakaraṇāryavācā verse says: "Because the cause of arising is contrary, there are no causes for abiding or cessation; abiding by nature entails the flaw of permanence; know that cessation occurs spontaneously." This is as explained in [fascicle] 52, Weishi fascicle 2, etc.