瑜伽論記 14.305

14.305

測云：凡論大乘種子隨逐自有二。一、隨轉理門，地中亦有生三大能，名為種子；二、真實理門。賴耶識中具四大種，種有三義。一、種望能熏不一異；二、種望賴耶不一不異；三、種望行不一不異，依第三堅性則有漏濕種子。今此文意合有二義，或可但依隨轉理說。又解：穀名種子以生芽故，堅名種子以生濕故，是名種子生，非賴耶。

Ce says: In discussing Mahāyāna seeds, following their continuity there are naturally two gates. First, the method conforming to provisional reasoning: within earth there is also the capacity to generate the three elements, which is named 'seed'. Second, the method of ultimate reality: within the ālaya-consciousness, the four great elements are fully present. 'Seed' has three meanings: (1) looking from seed to the perfuming agent, they are neither one nor different; (2) looking from seed to the ālaya, they are neither one nor different; (3) looking from seed to mental operations, they are neither one nor different. Relying on the third, the nature of solidity possesses the seed of outflowing moisture. Now, the meaning of this text combines the two meanings, or it may simply speak relying on conforming reasoning. Another explanation: grain is called a seed because it generates sprouts; solidity is called a seed because it generates moisture. This is named 'arisen from seeds', not the ālaya.