成唯識論述記 3.7

3.7

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.