成唯識論了義燈 4.32

4.32

言諸法種子之所集起，故名為心者。經部雖以色心互熏，俱得持種。識持法種，通於三界勝故，但說種集名心。若薩婆多云：以心能分別色，非色分別心，故說心為種。即以現在心法為種，大眾部師亦心用強立種子稱。上坐部師雖前色心，俱為後種，亦心強故，獨心名種。

Regarding the statement that it is called mind (citta) because the seeds of all dharmas are gathered and arisen from it: Although the Sautrāntika holds that form and mind mutually perfume each other and both can hold seeds, consciousness holding the seeds of dharmas extends throughout the three realms and is superior; hence they only speak of the gathering of seeds as mind. If it were the Sarvāstivādins, they say: 'Because mind can differentiate form, whereas form does not differentiate mind, mind is spoken of as seed.' That is, they take present mental dharmas as seeds. The Mahāsāṃghika masters also designate it as seed because the functioning of the mind is powerful. Although the Sthavira masters hold that both preceding form and mind serve as seeds for subsequent ones, because mind is also powerful, mind alone is called seed.