成唯識論述記 2.756

2.756

述曰：此第三、解因相。頌言「一切種」也，以現行識執持諸法自、他種子，令不失故，名一切種。釋因相義，此第八識所執諸法，諸法之因，今說亦是此識因相，即種子識。今望能持，且說於現，三相皆唯現行之識。所望義別，實無寬狹，實通現、種。故下論文，一切種相應更分別，即通一切三性種子。其第八識若現、若種，皆是因相。現行為種等依持之因，種子即是諸法因緣，皆因相也。問：何故果相唯異熟法？因相通耶？答：餘法非異熟故。餘非果相，諸法皆為因，因無別名，故現、種皆因相，此即通出因相之體。由此三相寬狹有別，自相、因相通一切法，果唯異熟，約互為緣果相亦通。三相一種（如《樞要》說）。

The Commentary states: This is the third, explaining the cause-characteristic. The verse says 'possessing all seeds'. Because the actualized consciousness upholds the seeds of oneself and others in all phenomena so that they are not lost, it is called possessing all seeds. Explaining the meaning of the cause-characteristic: all phenomena upheld by this eighth consciousness are the causes of all phenomena; now it is said that this is also the cause-characteristic of this consciousness, which is the seed-consciousness. Now, in view of that which can uphold, it speaks for the time being of the actualization; all three characteristics are solely the actualized consciousness. What is viewed is distinct in meaning, but in reality there is neither breadth nor narrowness, for in reality it extends to both actualization and seeds. Therefore, in the treatise text below, the characteristic of possessing all seeds should be further distinguished, extending to all seeds of the three natures. Both the actualization and the seeds of the eighth consciousness are the cause-characteristic. The actualization serves as the supporting cause for the seeds and so forth, and the seeds are precisely the direct cause-conditions (hetupratyaya) of all phenomena; both are the cause-characteristic. Question: Why is the result-characteristic solely the vipāka phenomenon, while the cause-characteristic is broad? Answer: Because other phenomena are not vipāka. Other phenomena are not the result-characteristic; all phenomena serve as causes, and cause has no separate designation, so both actualization and seeds are the cause-characteristic. This identifies the substance of the cause-characteristic comprehensively. Because of this, the three characteristics differ in breadth and narrowness: the self-characteristic and cause-characteristic extend to all phenomena, whereas the result is solely vipāka; in terms of serving as mutual conditions, the result-characteristic also extends. The three characteristics are of one kind (as stated in the Shunyao).