成唯識論述記 7.649

7.649

述曰：又《瑜伽》第三、第五、五十一、三十八等，《顯揚》第十八等，皆唯說種子是因緣者，依顯勝說，非盡理言。云何顯勝？謂常相續故，勝現行如穀生芽，相顯於現行故，今言顯勝，以《瑜伽》第五十一及《攝論》引《阿毘達磨經》等說：轉識與阿賴耶互為因緣故，非彼自種子，可言轉識，更與本識互為因緣，故知現起六、七與種子本識為因緣，即現行熏成種義故，得以略顯廣，故知一切有漏、無漏前來種子、現行二法為因緣體。

The Commentary states: Furthermore, in the Yogācārabhūmi, fascicles 3, 5, 51, 38, etc., and Prakaraṇāryavācā, fascicle 18, etc., it is only said that seeds are cause-conditions; this is stated on the basis of what is preeminent, not as an exhaustive account. Why preeminent? Because they are constantly continuous; they are superior to active manifestations just as grain produces a sprout, with their characteristics being more prominent than active manifestations; thus it is now said to be on the basis of what is preeminent. Because the Yogācārabhūmi, fascicle 51, and the Mahāyānasaṃgraha quote the Abhidharma-sūtra, etc., stating: 'The evolving consciousnesses and the ālaya are cause-conditions for each other.' It is not that their own seeds can be called evolving consciousnesses that are further cause-conditions for the root consciousness; therefore we know that the actively arising sixth and seventh consciousnesses are cause-conditions for the root consciousness of seeds, which is the meaning of active manifestations perfuming to form seeds. Thus, by being concise it reveals the broad scope, and we know that all contaminated and uncontaminated seeds and active manifestations—these two dharmas discussed above—are the substances of cause-conditions.