成唯識論述記 3.7

3.7

述曰：此簡略也。無為不然，無轉變故，無取、與用，非能生也；亦顯大眾等四部、化地部十二緣起非是。無為無取、無與、無轉變故，即遮正量部長時四相，非剎那滅故。若謂後時有勝功力，初位無者，初亦應有，體一故，如後時；後應無，體一故，如前位。故體纔生無間即滅名為種子，有勝功力，纔生即有，非要後時。又遮外道自性、神我等常法為因，無轉變故。《瑜伽》第五云：「唯無常法為因」，非常法也。舊人云：真如是諸法種子者，非也。若爾，前種應與後念現行為種，或雖同念，他身相望應為種子。

The Commentary states: This is the concise exclusion. Unconditioned dharmas are not like this: lacking transformation, they lack the function of taking and giving, and cannot produce; this also reveals that the twelve links of dependent origination held by the four schools including the Mahāsāṃghika and the Mahīśāsaka are not [unconditioned]. Because unconditioned dharmas lack taking, giving, and transformation, this also excludes the long-duration four characteristics of the Saṃmatīya, which do not cease in a kṣaṇa. If one claims that there is superior capacity at a later time and none in the initial state, then it should also exist initially, since their substance is one, just as at the later time; or it should be absent later, since their substance is one, just as in the prior state. Therefore, that whose substance immediately perishes without interval upon arising is called a seed; it possesses superior capacity as soon as it arises, without needing a later time. Furthermore, this excludes permanent dharmas such as the prakṛti and puruṣa of non-Buddhists from being causes, because they lack transformation. Yogācāra fascicle 5 states: 'Only impermanent dharmas are causes,' not permanent dharmas. When earlier teachers say that tathatā is the seed of all dharmas, they are wrong. If that were so, a prior seed could serve as the seed for an active manifestation of a subsequent thought-moment, or, even within the same thought-moment, could serve as a seed with respect to another person's body.