瑜伽論記 1.388

1.388

就第五、種新舊中，言又種子體無始時來等者。護月云：種子本有，由新熏發方生，故名為新。此文為證。難陀云：此說名言本識現種，無始新熏不能自得異熟果，要由淨業新熏，招集方乃能生，故名為新。護法云：名言及業種，各具法爾新熏，然其名言種子，雖復法爾舊成，無有支熏不能得果，新舊合用其果方生，望業招果與其新名。

Regarding the fifth point, new and old seeds, on the statement, "Furthermore, the substance of seeds has, from beginningless time, and so forth": Candragupta says that seeds exist originally, and only arise upon being perfumed and activated anew, hence they are called "new"; this text is the proof. Nanda says that this refers to the active seeds of nominal designations in the fundamental consciousness; having been newly perfumed from beginningless time, they cannot attain the fruition of maturation by themselves, but must be perfumed anew by pure karma and assembled before they can arise, hence they are called "new." Dharmapāla says that seeds of nominal designations and seeds of karma each possess both intrinsically existing and newly perfumed aspects. However, although seeds of nominal designations are established originally as intrinsically existing, without the perfuming of karmic formations (saṃskāra) they cannot attain fruition; only when old and new are used together can their fruition arise. In relation to karma producing fruition, they are given the name "new."