唯識三十論要釋 1.33

1.33

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: