觀音玄義記 1.42

1.42

答：夫言種者，凡有二義：一、敵對論種，如三道是三德種。二、類例論種，如緣了是智斷種，性德法身為修德法身種。此二皆取能生之義也。若以二空為種，即類例義；若以二執為種，即敵對義。今文既云「觀人法空即緣了種」，是類非對。若就覺智觀於二空為二因種，則取修二類於果二。若就性德本自二空為二因種，則取理淨類於已淨。故圓論性種有對有類，別無對種。學者審思；圓教反是，學者思之。

Answer: Whenever 'seed' is spoken of, there are generally two meanings: First, discussing seed in terms of direct opposition, as the three paths are the seeds of the three virtues. Second, discussing seed in terms of categorical resemblance, as the conditional and revealing are seeds of wisdom and severance, and the inherent-virtue dharmakāya is the seed of the cultivated-virtue dharmakāya. Both of these take the meaning of being capable of generating. If the two emptynesses are taken as seeds, this is the meaning of categorical resemblance; if the two attachments are taken as seeds, this is the meaning of direct opposition. Since the present text states that "contemplating the emptiness of person and phenomena is the seed of the conditional and revealing," it is resemblance, not opposition. If one takes the awakening wisdom contemplating the two emptynesses as the seeds of the two causes, this takes the two of cultivation as resembling the two of fruit. If one takes inherent virtue as fundamentally being the two emptynesses as the seeds of the two causes, this takes purity of principle as resembling what has already been purified. Therefore, the Perfect discussion of inherent seeds includes both opposition and resemblance, whereas the Distinct has no oppositional seed. Scholars must examine this carefully; the Perfect Teaching is the reverse of this—scholars should ponder it.