成唯識論掌中樞要 2.29

2.29

無始時來界，一切法等依，由此有諸趣，及涅槃證得。《無性》、《攝論》云：「無始時來」者顯此識性初際無故；「界」者因也，則種子識。是誰因種？謂一切法。「等所依」者，能任持故，非因性故，能任持義是所依義，非因性義。所依、能依性各異故，若不爾者，界聲已了，何假餘言。此二句意「無始時來」者顯此識性無初際通句也；「一切法之界」謂與有漏法為因緣，與無漏法等為所依；由一切法界故有諸趣，由等為所依故；「有涅槃證得」與唯識第二復次少分相似，然稍差別，如文可知。

'The realm (dhātu) since beginningless time, the equal support of all dharmas; / Due to this there are all destinies (gati), and the attainment of nirvāṇa.' The commentary by Asvabhāva on the Mahāyānasaṃgraha says: 'Since beginningless time' shows that the nature of this consciousness lacks an initial limit; 'realm' means cause, which is the seed consciousness. Of what is it the causal seed? It means of all dharmas. 'Equal support' means because it can sustain them, not because of causal nature; the meaning of being able to sustain is the meaning of support, not the meaning of causality. Because the nature of what is supported and that which supports are distinct; if this were not so, the word 'realm' would already be sufficient, so why make use of further words? The intention of these two lines: 'Since beginningless time' shows that the nature of this consciousness has no initial limit, which qualifies both lines; 'the realm of all dharmas' means it serves as a causal condition (hetu-pratyaya) for contaminated dharmas, and as a support and so forth for uncontaminated dharmas; due to being the realm of all dharmas, there are all destinies; due to serving as an equal support, 'there is the attainment of nirvāṇa.' This is partially similar to the second alternative explanation in the Cheng weishi lun, yet slightly different, as can be known from the text.