成唯識論述記 2.762

2.762

述曰：下釋妨難。因相多種者，謂為同類因前後自生故，亦為俱有因即是種子故，如下自說。現行雖望種，非種望之是，如四小相望本法等。又亦為相應因，望心所法故。今於能作因中辨持種因，是不共故，於十因中隨義可解。故論說言：因相雖多，持種不共。又不須於六因、十因為論，但通說因相，謂依持因、生起因等。但持種之能不共餘法，餘法不能有此功力，非是共故，是故偏說。下第三結。

The Commentary states: Below this resolves the objection. That the cause-characteristic comprises many kinds means: it serves as a homogeneous cause (sabhāga-hetu) arising naturally before and after; it also serves as a coexistent cause (sahabhū-hetu), which is precisely the seeds, as will be stated below. Although the actualization is viewed in relation to the seeds, it is not that the seeds viewed in relation to it are so, like the four secondary characteristics viewed in relation to their base phenomenon and so forth. Moreover, it also serves as an associated cause (samprayuktaka-hetu) in relation to mental factors. Now, distinguishing the cause that upholds seeds within the efficient cause (kāraṇa-hetu) is because it is non-common; among the ten causes, it can be understood according to the sense. Therefore the treatise says: 'Although the cause-characteristic comprises many kinds, upholding seeds is non-common.' Furthermore, there is no need to debate in terms of the six causes and ten causes; one simply speaks broadly of the cause-characteristic, namely the supporting cause, the generating cause, and so forth. It is just that the capacity to uphold seeds is not shared with other phenomena, and other phenomena cannot have this efficacy; because it is not common, it is therefore specifically stated. Below is the third section, the conclusion.