瑜伽論記 13.440

13.440

第三明種子頭數中，（基云）若新熏如何？言若住本住名下品者，解云：此亦無始曾熏，然更延不起現行，此舊種名下品，後薰已後從不轉名中上等，本有種子一切三品皆舊何故方修練等已名中品者，此三品種子本皆自有，然此中約一品種子上義說熏等有三品，其體是一等，非三品種子。轉下成中，此名轉滅，一種子故又轉齊無無妨，此本有三品舊先有，後熏練已。轉下品齊中品，故佛身中一切皆等，無上中下三品種子，此中據轉齊三品名別，非一品轉或三位，新舊二師義。

In the third part, on explaining the count of seeds: (Ji says:) How is it regarding newly perfumed [seeds]? As for the statement 'if abiding in the fundamental abode it is called lower grade': the explanation is that this also was perfumed from beginningless time, yet was prolonged and did not give rise to active functioning; this old seed is called 'lower grade'. After later being perfumed, it does not transform, and is called 'middling', 'superior', and so forth. If the innate seeds of all three grades are all old, why is it only after cultivating and refining them that they are called 'middling grade'? The seeds of these three grades are all innately present; however, here, in terms of the qualities upon a single grade of seed, perfuming and so forth are spoken of as having three grades; their essence is one and the same, not three grades of seeds. Transforming the lower into the middling is called transformative cessation, because it is one seed; furthermore, there is no impediment to transformation matching them. These innately possessed three grades existed previously; later, through perfuming and refining, the lower grade transforms to match the middling grade; therefore, in the Buddha's body all are equal, without seeds of three grades: superior, middling, or lower. Here, it takes the transformation to match the three grades as different names, not that one grade transforms through three stages—this is the doctrine of the two masters of new and old [seeds].