成唯識論述記 8.548

8.548

述曰：此二支望後有因緣義，愛增名取，愛種能生取故，識等五種轉名為有，所生現行名為生故，有因緣也。有不望老死，隔生支故，今隣次說，不爾，識望名色乃至展轉亦爾，約當生位得為因緣。《緣起經》說，生引同時故。今約種望種相隣支體為論，識等未潤故，識等五種望生等非因緣此即緣起，《十地》、《瑜伽》等不說業為識支，因緣准此。

The Commentary states: These two links have the meaning of causal condition with regard to what follows them: the increase of craving is called grasping, because the seed of craving can produce grasping; the seeds of the five, consciousness and the rest, are renamed 'existence', because the produced actual active states are called 'birth'; therefore there is a causal condition. Existence does not relate to aging and death, because it is separated by the link of birth; here it is spoken of as adjacent. Otherwise, consciousness in relation to name-and-form and so on in turn would also be like this, for in terms of the state of actual arising, they can be causal conditions. The Pratītyasamutpāda-sūtra says that producing and projecting are simultaneous. Here it is discussed in terms of seeds relative to seeds as adjacent links; because consciousness and the others are not yet moisturized, the five seeds of consciousness and the rest are not causal conditions for birth and the rest. This is dependent origination; the Daśabhūmika, Yogācārabhūmi, and others do not say that karma is the link of consciousness, and causal condition should be understood according to this.