入楞伽心玄義 1.59

1.59

二、種子與識同異者，或說：種子是實非假，寄本識中，不同識體，謂種通三性，識唯無記。或說假而非實。以離本識無別體故。或說：通二，以體同本識，用各別故。今釋：種子但是本識功能差別，更無別體。是故生起現行亦與本異，如海為波，因隨風緣大小起浪差別，然於海中求差別因了不可得，而能隨緣起差別。識海亦爾，隨境界風生諸識浪，識中浪因無若干狀，而能為因生果差別。故論云「種子但是本識功能」，準釋可知。

Second, regarding the identity and difference between seeds and consciousness: some say that seeds are real, not conventional; lodged within the fundamental consciousness, they are distinct from the substance of consciousness, in that seeds pervade the three natures while consciousness is solely indeterminate. Others say they are conventional, not real, because apart from the fundamental consciousness they have no separate substance. Still others say they pertain to both, because their substance is identical with the fundamental consciousness while their functions are distinct. Now, it is explained: seeds are merely differentiation in the functioning of the fundamental consciousness; they have no separate substance. Therefore, the arising of active manifestations is also distinct from the fundamental [consciousness], just as the ocean is the waves: following the condition of the wind, the causes give rise to the differences between large and small waves; yet seeking the causes of differentiation within the ocean is utterly impossible, and yet it can give rise to distinctions according with conditions. The ocean of consciousness is also like this: stirred by the wind of external realms, it gives rise to the waves of the various consciousnesses; the causes of the waves within consciousness do not have manifold forms, and yet they can serve as causes producing differentiation in the effects. Hence the treatise states, 'Seeds are merely the functions of the fundamental consciousness'; this can be understood in accord with this explanation.