瑜伽論記 13.445

13.445

景師更為識護法等釋此文，正答因緣當所問，答從本有種子生，若此習氣攝一切種子復名遍行麁重者，諸彼三乘見道出世間法從何種子生。若言麁重者性種子為種子生不應道理，下答諸出世間法從真如所緣緣種子生非彼習氣積集種子所生者，答意明三乘見道從本有種子，是緣真如無分別智正因，今從彼生，故言從真如所緣緣種子生，非彼有漏積集種子生。（泰云）勝軍師唯立新熏習，故真如是所緣緣，無漏初起唯從正智所作種子生，初無漏不從因緣生。護月等唯立本有熏習，本有熏習性證真如，是本有熏習所緣緣，此熏習名真如所緣緣種子，聖道初起從此生也。戒賢師立新舊二熏習，舊熏如護月等釋，雖本有舊熏習，若無新熏習，舊熏不能生聖道故，新舊和合方能生聖道新舊熏習性智緣真如，故言出世間法從真如所緣緣種子生也，攝大乘論聞熏習與解性和合，一切聖道皆從生。

Master Jing further explains this text for [the school of] Dharmapāla and others, directly answering that the cause-condition is what was asked about, and answering that they arise from innately existent seeds. If these vāsanās subsume all seeds and are also called omnipresent coarseness, from what seeds do the supramundane dharmas of the path of seeing of the three vehicles arise? If one were to say that they arise having coarseness-nature seeds as their seeds, that would be unreasonable. Below, the answer states that all supramundane dharmas arise from seeds having tathatā as an objective support condition, and do not arise from seeds accumulated through those vāsanās. The intention of the answer clarifies that the path of seeing of the three vehicles arises from innate seeds, which are the direct cause of non-conceptual wisdom taking tathatā as its object; now, because it arises from that, it is said to arise from seeds having tathatā as an objective support condition, and does not arise from those accumulated tainted seeds. (Tai says:) Master Jayasena posits only newly perfumed [seeds]; therefore, tathatā is the objective support condition, and the initial arising of the untainted arises solely from seeds produced by correct wisdom; the initial untainted does not arise from a cause-condition. Candrapāla and others posit solely innate perfuming; the innate perfumed nature realizes tathatā and is the objective support condition of the innate perfuming; this perfuming is called the seed having tathatā as an objective support condition, and the initial arising of the noble path arises from this. Master Śīlabhadra posits both new and innate perfuming: the innate perfuming is explained as Candrapāla and others do; although there is innate perfuming, if there were no new perfuming, the innate perfuming could not produce the noble path. Therefore, only when the new and the old unite in harmony can they produce the noble path; because the wisdom inherent in both new and old perfuming takes tathatā as its object, it is said that supramundane dharmas arise from seeds having tathatā as an objective support condition. The Mahāyānasaṃgraha states that when the perfuming of hearing (śrutavāsanā) unites in harmony with the nature of understanding, all noble paths arise therefrom.