入楞伽心玄義 1.58

1.58

初者，有說：種子皆是新熏，要是所生方能生故。或說：皆是本有，以從無始無初際故。或說：諸種子熏非熏，如無漏種子，無始來而有熏習故。若非本有，初生無漏，後無因故，此亦難解，以不離過故。過有三種：一、此種應常，以非所化故，猶如虛空。二、定不能生果，以不從因生故，猶如真如。三、應同外道從冥生初覺，冥非因生故。如是等過皆不能離。若爾，初無漏法從何因生？今總通釋，謂無始無明與如來藏合為習氣海，通為一切染淨法因。是故凡一種子皆有四義：一、就所依，用本非新。二、據能依，用新非舊。三、由前二義合為一種。四、二義同體，形奪俱離。是則於一種子或熏非熏俱不俱等，隨說皆得，無所障礙。又由習氣海中有帶妄之真，名本覺，為無漏因。多聞熏習為增上緣。或亦聞熏與習海合為一無漏因。梁論云「多聞熏習與本識中解性和合，一切聖人以此為因。」又習氣海中有帶真之妄，為染法因，餘準同前。是故染淨等種各具四義，準上可知。

As for the first: some say that seeds are all newly perfumed, because only that which is produced can produce. Others say that they are all inherently existent, because from beginningless time they have had no initial limit. Still others say that the various seeds are both perfumed and unperfumed; for instance, uncontaminated seeds have existed from beginningless time yet undergo perfuming. If they were not inherently existent, when uncontaminated [dharmas] first arose, there would subsequently be no cause; yet this too is difficult to explain, as it is not free from faults. There are three kinds of faults: 1. These seeds would have to be permanent, because they are not created, just like space. 2. They could definitely not produce fruits, because they do not arise from causes, just like tathatā. 3. They would be identical to the non-Buddhists' primal nature giving rise to the initial intellect, because primal nature does not arise from causes. Such faults as these cannot be avoided. If so, from what cause do the initial uncontaminated dharmas arise? Now, to explain comprehensively: beginningless ignorance and the tathāgatagarbha combine to form the ocean of habit energies, serving generally as the cause for all defiled and pure dharmas. Therefore, any single seed possesses four aspects: 1. In terms of the support, its function is fundamental, not new. 2. Based on what is supported, its function is new, not ancient. 3. Due to the preceding two aspects, they combine into a single seed. 4. The two aspects share the same substance, and form and deprivation are both transcended. Thus, regarding a single seed, whether it is perfumed, unperfumed, both, or neither, whichever is said is admissible, without any obstruction. Furthermore, because within the ocean of habit energies there is truth carrying falsity, it is called original enlightenment, serving as the cause of the uncontaminated. The perfuming of extensive hearing serves as the sovereign condition. Alternatively, the perfuming of hearing combines with the ocean of habit energies to form a single uncontaminated cause. The Liang Translation Treatise states: 'The perfuming of extensive hearing combines with the nature of understanding in the fundamental consciousness; all noble beings take this as their cause.' Furthermore, within the ocean of habit energies there is falsity carrying truth, serving as the cause of defiled dharmas; the rest is to be understood similarly to the above. Therefore, the seeds of defilement and purity each possess the four aspects, which can be understood according to the above.