仁王經疏 2.329

2.329

釋曰：第二、明善惡種子識。就種子識，若具分別具三熏習：一名言熏習、二有支熏習、三我見熏習。初一通三性，以為因緣，能生果法。次有支熏習，唯善惡性，生善惡趣後我見，唯是染污。此後二種，於所生果作增上緣。然第八識自有三相：一者因相，是種子識。二者果相，謂受生識。三者自相，合說二種以為自相。據實種子具有三性，就勝說故不說無記。如是善惡皆有二種：一者生得、二者方便。初受生時，但得生得而非方便。或可此中且說生得，不說方便。若依《本記》，生得善惡者，由有如來藏故，有避苦求樂之心。此心從本性而有，不由外緣，故言生得。背理成妄，妄故興惡，惡亦生得，不由化也。

Commentary: Second, explaining the consciousness of wholesome and unwholesome seeds. Concerning the seed-consciousness, if fully analyzed, it possesses three perfumings: first, nominal perfuming; second, existence-constituent perfuming; third, self-view perfuming. The first pervades the three natures, serving as the direct cause (hetu-pratyaya) able to produce effect-phenomena. Next, the existence-constituent perfuming is exclusively of wholesome and unwholesome nature, producing [rebirth in] wholesome and unwholesome destinies; the subsequent self-view is exclusively defiled. These latter two kinds act as dominant conditions (adhipati-pratyaya) for the produced effects. However, the eighth consciousness itself has three aspects: first, the causal aspect, which is the seed-consciousness; second, the resultant aspect, which is the consciousness of undergoing birth; third, the intrinsic aspect, which combines both kinds to constitute the intrinsic aspect. According to actual fact, seeds possess all three natures; but spoken of in terms of the predominant, the indeterminate is not mentioned. Such wholesome and unwholesome [factors] each have two kinds: first, innately acquired; second, acquired by expedient means. At the time of first undergoing birth, one only obtains the innately acquired, not that of expedient means. Or it may be that here it only speaks of the innately acquired and does not speak of expedient means. If one relies on the Original Commentary (Benji): concerning innately acquired wholesome and unwholesome [factors], because the tathāgatagarbha exists, there is a mind that avoids suffering and seeks pleasure. This mind exists from fundamental nature and does not rely on external conditions; hence it is said to be “innately acquired.” Deviating from principle, it becomes delusion; being deluded, evil arises; evil is also innately acquired and does not depend on transformation.