成唯識論演祕 4.100

4.100

釋曰：外又救云：即定生心為彼種體，故此破云，種者是因，有種是果。此果含種故名有種，於生剎那因果俱有，理不相應。雖大乘宗因果俱有，就彼宗難亦不相違。又云：非餘生中先所獲得色廛等心為種子體，持彼熏習餘識無故。

The exposition states: The opponent again saves [their thesis] by saying: 'The mind born in concentration itself is the entity of those seeds.' Hence this is refuted by stating: A seed is a cause, and 'possessing seeds' is the result. Because this result contains the seed, it is called 'possessing seeds'; for cause and result to be simultaneous at the moment of arising is logically incompatible. Although in the Mahāyāna tradition cause and result are simultaneous, when refuting their tradition, this is also not contradictory. It also says: 'Nor can the mind belonging to the form realm and so on previously obtained in another lifetime be the entity of the seeds, because there is no other consciousness that holds that perfuming.'