[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [瑜伽論記](https://indike.org/pramana/in.bauddha.taisho.1828) › 13.443 # 瑜伽論記 13.443 瑜伽論記 13.443 - **Language:** Classical Chinese ### [13.443](https://indike.org/pramana/in.bauddha.taisho.1828.13.443) （景云）或有論云一切種子並是戲論分別熏習正同此文，將證三性心並是法執，以遍計妄執種故。（泰云）言我當略說安立種子者，前約隨轉理門種子，前云非折諸行別有實物，名為種子也。今據真實理門，故云於阿賴耶識中也。（基云）望遍計所執無體，此是依他性，有體故言實，不如圓成實性名世俗有，以遍計種故，名為遍行種子，漏所隨縛剛礦故，名藏熏，又然熏種子遍與諸法為因名，曰遍行。顯揚十五，此麁重是行苦，故名遍行。 > (Jing says:) A certain treatise says that all seeds are the perfuming of conceptual proliferation and discrimination; this directly agrees with the present text. The minds realizing the three natures are all attachment to dharmas, because they are the seeds of imagined false attachment. (Tai says:) As for the statement 'I shall now briefly explain the establishment of seeds': previously, it was discussed in terms of the pedagogical approach conforming to provisional reasoning (anuvṛtti-yuktidvāra), where it was earlier said that seeds are not distinct substantial entities apart from the composite formations (saṃskāras). Now it relies on the approach of real truth, and therefore states '\[established\] within the ālayavijñāna'. (Ji says:) With respect to the imagined nature (parikalpita), it has no essence; this is the dependent nature (paratantra), and because it has an essence, it is said to be 'real'. Since it is not like the perfected nature (pariniṣpanna), it is called conventionally existent. Because it is the seed of the imagined, it is called an omnipresent seed. Because it is bound and accompanied by taints and is obstinate and unpliable, it is called the perfuming of the storehouse. Furthermore, because perfumed seeds serve as causes for all dharmas universally, they are called 'omnipresent'. Fascicle 15 of the Prakaraṇāryavācā states that this coarseness (dauṣṭhulya) is the suffering of conditioning (saṃskāra-duḥkhatā), and is therefore called omnipresent. > — English (machine translation) (machine translation) - [Previous: 13.442](https://indike.org/pramana/in.bauddha.taisho.1828.13.442) - [Next: 13.444](https://indike.org/pramana/in.bauddha.taisho.1828.13.444) - [Up: 13](https://indike.org/pramana/in.bauddha.taisho.1828.13) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1828~en-mt.13.443) — English, machine translation ## Linked texts (1) - [瑜伽師地論略纂](https://indike.org/pramana/in.bauddha.taisho.1829.13.76) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1828.13.443](https://indike.org/pramana/in.bauddha.taisho.1828.13.443) · Pramāṇa