大乘百法明門論疏 1.58

1.58

「第二、四緣分別者，阿賴耶識當體自望，若約麁言但有三緣，約細言之具四緣。約麁言之具三緣者：種子望現行得作因緣，前心滅、後心生得作等無間緣，不相障礙故得有增上緣；阿賴耶識前後不相緣故，無所緣緣。若約細言之亦有所緣緣，謂一心起時有其四分，所謂相分、見分、自證分、證自證分，此四分中有前後相緣，故得有所緣緣。

"Second, regarding the distinction among the four conditions: when the ālaya-vijñāna is considered in its own nature, coarsely speaking there are only three conditions, but finely speaking it possesses all four conditions. Possessing three conditions coarsely speaking means: with respect to active manifestations, seeds can function as the causal condition; upon the cessation of the prior mind, the arising of the subsequent mind can function as the immediately antecedent condition; because they do not obstruct each other, there can be the sovereign condition; but because the prior and subsequent [moments of the] ālaya-vijñāna do not cognize each other, there is no objective support condition. If spoken of finely, there is also the objective support condition: when a single mind arises, it has four parts, namely, the nimitta-bhāga, darśana-bhāga, svasaṃvitti-bhāga, and svasaṃvittisaṃvitti-bhāga; within these four parts there is mutual cognition between earlier and later, and therefore there can be the objective support condition.