瑜伽論記 13.444

13.444

次問答釋通以明出世種子，諸出世間法，從真如所緣種子等者，（景備云）若依勝軍不立本有無漏種子家消釋此文有二。一解：諸佛菩薩由證真如，展轉流出十二部經流行在世，見道已前順解脫分順決擇分，緣彼經教作所緣緣生，從本為名名從真如所緣緣生。二解：初地出世聖道，一從世第一法順決擇善為增上緣等無間緣生，二從真如所緣緣生。若依護月護法消文亦有二釋。一云，本有無漏種子為增上緣，真如為所緣緣故，順解脫分等善根得生。二云：以本有無漏種子為因緣，解脫分等為增上緣，世第一法為等無間緣，真如為所緣緣故，初地出世間法得生，論從後緣說，故云諸出世間法從真如所緣緣生。

Next, the questions and answers resolve doubts to clarify the supramundane seeds: 'All supramundane dharmas [arise] from seeds having tathatā as an objective support condition', etc. (Jingbei says:) If we rely on the school of Jayasena, which does not posit innately existent untainted seeds, there are two explanations of this text. First explanation: because the Buddhas and bodhisattvas realize tathatā, the twelve divisions of scripture successively stream forth to circulate in the world. Prior to the path of seeing, during the aids to liberation (mokṣabhāgīya) and the aids to penetration (nirvedhabhāgīya), one takes those scriptural teachings as an objective support condition to generate [wholesome roots]; taking its name from the root, it is said to arise from having tathatā as an objective support condition. Second explanation: the supramundane noble path of the first stage (pramuditā-bhūmi) arises, first, with the wholesome roots of the aids to penetration of the supreme mundane dharma (laukikāgradharma) as the sovereign condition (adhipati-pratyaya) and equal-immediate condition (samanantara-pratyaya), and second, with tathatā as the objective support condition (ālambana-pratyaya). If we rely on Candrapāla and Dharmapāla to interpret the text, there are also two explanations. First: because the innately existent untainted seeds serve as the sovereign condition and tathatā serves as the objective support condition, wholesome roots such as the aids to liberation can arise. Second: with the innately existent untainted seeds as the cause-condition (hetu-pratyaya), the aids to liberation and so forth as sovereign conditions, the supreme mundane dharma as the equal-immediate condition, and tathatā as the objective support condition, the supramundane dharmas of the first stage can arise. The treatise speaks from the perspective of the latter condition, and therefore says that all supramundane dharmas arise from seeds having tathatā as an objective support condition.