瑜伽論記 13.435

13.435

前中，法喻。（景云：）初明能熏望種不即不離，謂非折諸行別有實物，名為種子者，雖由能熏成於種子，若分折能熏諸行一一分中無實種子，此明不即。亦非餘處者，非離能熏成於種子，此則不離。然即諸行如是種姓，如是等生者，此明種子望所生果不即不離。然即諸行者，牒所生行。如是種性者，牒能生種，隨三性種子，生三性現行，故言如是等。如是安布，名為種子，亦名為果者，此明安布種子在賴耶中，如此種子能生是種又是能熏家果，不相雜亂。

In the first part, there are the teaching and the simile. (Jing says:) First, it explains that the perfumer is neither identical to nor different from the seed. Regarding 'it is not that breaking down conditioned phenomena there is separately a real entity called a seed': although seeds are formed through the perfumer, if one breaks down each and every part of the perfuming conditioned phenomena, there is no real seed; this explains non-identity. 'Nor is it elsewhere': seeds are not formed apart from the perfumer; this then is non-difference. 'Yet conditioned phenomena having such a gotra arise in such an equal manner': this explains that the seed is neither identical to nor different from the generated fruit. 'Yet conditioned phenomena': repeats the generated conditioned phenomena. 'Having such a gotra': repeats the generating seed; conforming to the seeds of the three natures, active functionings of the three natures are generated, hence it says 'in such an equal manner'. 'Such arrangement is called seed, and is also called fruit': this explains the arrangement of seeds within the ālaya; such seeds are able to generate this [kind of] seed and are also the fruit of the perfumer, without being intermingled.