瑜伽師地論略纂 2.139

2.139

七相中，即是種子六義。　一、無常是因者，即剎那滅，有取與故。此辨因緣，故除無為。　二、他性為因者，即果俱有，同念生；與後念自性為因者，即恒隨轉，非此剎那生。此第二因攝六義中第二、第三。　三、已生未滅，方能為因者，顯與果俱及恒隨轉，二為因世。不同小宗二因於正滅，三因於正生等；大乘取果與果必同世故、不現在故。　四、然待餘緣者，即六義中第五待眾緣。　五、然變異者，顯前待緣而本性異方能生果，更無別義。　六、功能相應者，即六義中第四性決定。　第七、相稱相順者，即六義中第六引自果。如是總顯此中第三、第五，六義中無，餘五即彼六。如《唯識》第二、《攝論》第二等疏，《樞要》等會釋。

Among the seven marks, these are just the six characteristics of seeds. First, "impermanence is the cause" means momentary cessation, because there is grasping and giving. This explains the causal condition, so unconditioned phenomena are excluded. Second, "having an alterity of nature is a cause" means co-existence with the fruit, arising in the same moment; "being a cause for its own nature in a subsequent moment" means constantly following in succession, not arising in this moment. This second cause subsumes the second and third among the six characteristics. Third, "having arisen and not yet ceased, only then being able to act as a cause" reveals that co-existence with the fruit and constantly following in succession are the temporal stages of being a cause. It differs from the lesser schools where two causes [act] at the point of ceasing, three causes at the point of arising, and so on; for in the Mahāyāna, grasping the fruit and giving the fruit must be in the same temporal stage, and cannot be not in the present. Fourth, "yet depending on other conditions" is the fifth among the six characteristics, "depending on multiple conditions." Fifth, "yet mutating" shows that only by depending on conditions and mutating from its fundamental nature can it produce a fruit; there is no other distinct meaning. Sixth, "associated with efficacy" is the fourth among the six characteristics, "determinate in nature." Seventh, "mutually corresponding and conforming" is the sixth among the six characteristics, "attracting its own fruit." Thus, in summary, this reveals that the third and fifth here are not among the six characteristics, while the remaining five are those six. This is as reconciled in the commentaries on the second fascicle of the Cheng weishi lun, the second fascicle of the Mahāyānasaṃgraha, and the Shuyao.