瑜伽論記 13.442

13.442

三藏云：五事中分別是三界心之法不能證二空理故，皆是遍計自性妄執，分別所成種子名為習氣，總攝一切有漏種盡，此種子有實，實體上有多功能差別，於勝義諦無故，名世俗有，世俗有種，一望賴耶，二望所所生，三望能熏，不可定說異不異相，猶如真如是實物有然與諸法定非一異，真如勝義實有，種子世俗實有，二諦雖別實有則同，望於諸法不一異義等，故引況之。

The Tripiṭaka Master says: Among the five factors, discrimination consists of mental dharmas of the three realms; because it cannot realize the principle of the two emptinesses, it is entirely the false attachment to an imagined nature (parikalpita-svabhāva). The seeds established by discrimination are called vāsanās, which comprehensively subsume all tainted seeds completely. These seeds exist substantially; upon their substantial essence there are many distinctions of function. Because they do not exist in the ultimate truth, they are called conventionally existent. A conventionally existent seed—first with respect to the ālayavijñāna, second with respect to what it produces, and third with respect to the perfumer—cannot definitely be said to be identical or different in characteristic. Just as tathatā is a substantially existent entity and yet is definitely neither identical to nor different from all dharmas, so tathatā is substantially existent in the ultimate truth, while seeds are substantially existent in the conventional truth. Although the two truths are distinct, their substantial existence is the same, and they are equivalent in the sense of being neither identical to nor different with respect to all dharmas; therefore this is cited by way of analogy.