成唯識論述記 2.877

2.877

述曰：第二、引教成前理，此引《阿毘達磨經》也。「諸法於識藏」，能攝藏也，謂與諸識作二緣性：一為彼種子；二為彼所依。「識於法亦爾」，所攝藏也，謂諸轉識與阿賴耶亦為二緣：一於現法長養彼種；二於後法攝植彼種，互相生故，所生為果，即顯互亦能為因也。「常為因性」者，顯此二法更互亦常為因，顯非異此而有因也，故「常」言亦通果，常為果故，於果說互，於因說常，影略故也。如《攝大乘》第二卷說，《瑜伽師論》五十一中，廣說其相。

The Commentary states: Second, citing scriptural authority to establish the preceding reasoning. This cites the Abhidharma-sūtra. 'All phenomena in the store of consciousness' means that it can store them, functioning as two kinds of condition for the conscious states: first, as their seed; second, as their support. 'Consciousness in phenomena is likewise' means what is stored; the evolving consciousnesses also function as two conditions for the ālayavijñāna: first, nurturing its seeds in the present life; second, planting its seeds for future lives. Because they mutually generate one another, what is generated is the effect, which reveals that they can mutually function as causes as well. 'Constantly the nature of causes' reveals that these two dharmas are mutually and constantly causes, showing that there is no cause apart from this. Therefore the word 'constantly' also applies to effects: because they are constantly effects, mutual relation is stated for effects and constancy is stated for causes, by way of mutual implication. As stated in the second fascicle of the Mahāyānasaṃgraha, its characteristics are expounded at length in fascicle fifty-one of the Yogācārabhūmi-śāstra.