成唯識論述記 3.42

3.42

The Commentary states: The Sarvāstivādin and others take wholesome form in relation to the four aggregates as a cause, and the four aggregates in relation to the form aggregate can also serve as a cause. This is precisely not so. Only that which induces its own fruit conforms as cause and fruit, having the same efficacy; this is called a primary cause (hetu-pratyaya). If it were an empowering condition (adhipati-pratyaya) and so forth, the meaning would indeed be admissible. How could form and the like serve as causes for the mind when they do not conform to each other, having disparate efficacies? Question: It is said that persisting in continuous transformation is what is called a seed; since the actual manifestation of the eighth consciousness persists in continuous transformation, is it called a seed or not? Some say it may also be so, because it is named the 'all-seed consciousness'. If one thinks so, then since this actual manifestation in relation to its own seed is not a primary cause—not being capable of perfuming—how could it be called a seed? Some say it cannot; the expression 'all-seed consciousness' means that it contains all dharmas and is capable of generating all dharmas, hence it is called 'possessing all seeds', not that its actual manifestation is capable of generating its own seeds. Although seeds rely on consciousness, the substance of the actual manifestation is an intentional object of consciousness, which is not the same as the consciousness [as seed holder]; therefore, the actual manifestation of consciousness is not called a seed. Which meaning does this lack? It lacks coexistence with the fruit. The seventh consciousness of a person devoid of the [enlightenment] nature also possesses the six characteristics and should be called a seed; this is also not so. The Treatise itself explains: 'Only when coexistent and conjunct with the actualized fruit does it constitute a seed.' The characteristics of the dharma of a seed are sunken and concealed, while the characteristics of the fruit produced are coarse and manifest; hence only when coexisting with the actual manifestation does it constitute a seed. The seventh consciousness has manifest characteristics; even if it perfumes seeds, its fruits are sunken and concealed, and since it is not conjunct with actualized fruition dharmas, it is not called a seed. The actualized eighth consciousness is also like this, because it has no fruit to produce. The above has explained seeds under the eighth topic; from this point, the third section provides a general conclusion and brief differentiation.