唯識三十論要釋 1.33

1.33

釋曰。頌中三節。前之兩句釋種子緣。第三句釋現行緣。第四一句所生分別。一切種識謂本識中能生自果功能差別。此生等流異熟士用增上果。故名一切種。除離繫者非種生故。彼雖可證而非種果。要親起道斷結得故。有展轉義非此所說。此說能生分別種故。此識為體故立識名。種離本識無別性故。種識二言簡非種識。有識非種種非識故。又種識言顯識中種。非持種識。後當說故。此識中種餘緣助故。即便如是如是轉變。謂從生位轉至熟時。顯變種多重言如是如是。謂一切種攝三熏習共不共等種識盡故。展轉力者。謂八現識及彼相應相見分等。彼皆互有相助力故。即現識等總名分別。虛妄分別為自性故。分別類多故言彼彼。此頌意說。雖無外緣。由本識中有一切種轉變差別。及以現行八種識等展轉力故。彼彼分別而亦得生。何假外緣方起分別。清淨法起應知亦然。淨種現行為緣生故。雖分別言總顯三界心及心所。而隨勝者諸聖教中多門顯示。或說為二三四五等。如餘論中具廣分別。此中應明四緣之義。恐繁不述。百法疏明。次通生死不成難。論生起云。雖有內識而無外緣。由何有情生死相續。頌曰。

The commentary explains: In the verse there are three clauses. The first two lines explain the condition of seeds (bīja). The third line explains the condition of manifest activity (samudācāra). The fourth line is the discriminations produced.
"The consciousness with all seeds" refers to the specific capacities within the mūla-vijñāna capable of producing their own results. Because these produce niṣyanda, vipāka, puruṣakāra, and adhipati results, it is called "all seeds"—excluding the result of disjunction (visaṃyoga-phala), because it is not born from seeds; although it can be realized, it is not a result of seeds, as it must be attained by directly raising the Path to sever the fetters. There is a sense of mutual conditioning, but it is not what is spoken of here, because this speaks of the seeds capable of producing discrimination. Because this consciousness is the essence, the name "consciousness" is established, since seeds have no distinct nature apart from the mūla-vijñāna. The two words "seed" and "consciousness" exclude what is not seed-consciousness, for there is consciousness that is not seeds, and seeds that are not consciousness. Furthermore, the words "seed-consciousness" indicate the seeds within consciousness, not the consciousness that holds the seeds, as will be explained later. Due to the assistance of other conditions, the seeds within this consciousness then transform in such and such ways—that is, transforming from the stage of arising to the time of maturation. To show that the transforming seeds are many, it repeats the words "in such and such ways," meaning that all seeds encompass all seed-consciousnesses, including the three perfumings, common and uncommon, and so forth.
"By the power of mutual conditioning" means that the eight manifest consciousnesses and their associated [mental factors], nimittabhāga, darśanabhāga, and so forth, all mutually assist one another. That is, the manifest consciousnesses and so forth are collectively named "discrimination," because false discrimination is their intrinsic nature. Because the categories of discrimination are many, it says "those various." The intent of this verse is to state: although there are no external conditions, due to the transformative distinctions of all seeds within the mūla-vijñāna, and by the power of mutual conditioning among the eight active consciousnesses and so forth, those various discriminations are still able to arise. Why rely on external conditions to give rise to discrimination? The arising of pure dharmas should also be known to be like this, because they arise with pure seeds and manifest activity as conditions. Although the word "discrimination" collectively indicates the minds and mental factors of the triple realm, in accordance with the prominent ones, they are shown through many approaches in various sacred teachings: sometimes spoken of as two, three, four, five, and so forth, as fully and broadly analyzed in other treatises. Here, the meaning of the four conditions (pratyaya) should be explained, but for fear of prolixity it is not set forth; it is explained in the Commentary on the Hundred Dharmas.
Next, resolving the objection that saṃsāra cannot be established. The treatise introduces it, saying: "Although there is internal consciousness, there are no external conditions; through what do sentient beings have the continuity of saṃsāra?" The verse says: