瑜伽論記 8.322

8.322

護法義亦有二說，一說，習種性未習成，新生種子果時名細，若已習成新種子果時名麁，與新種果俱故，一解，義同護月後解，基云：此取十信初熏無漏種增倍故說麁細，非是餘位，云何名俱，如護法義，更別成種，新生之種與舊種，俱可如此釋，如護月義，但令舊增即當念中新增之種義說為果，舊來之種義說為因，故言俱也。又前念望後念，雖異剎邪因滅果生，由因有故能生其果，故說為俱，如勝軍義，無始有漏善法種名因，十信初時因緣無漏教熏成新種，此種是果，無始種為因，因果同時故說為俱也。

In Dharmapāla's doctrine there are also two explanations. One explanation: when the cultivated gotra has not yet been accomplished through cultivation, at the time of the fruit of newly born seeds, it is called subtle; if the fruit of newly born seeds has already been accomplished through cultivation, it is called coarse, because it is concurrent with the fruit of the new seeds. Another explanation is identical in meaning to Candragupta's second explanation. Ji says: This refers to the doubling and increasing of the taintless seeds initially perfumed in the ten faiths, which is why coarse and subtle are spoken of, and not other stages. How is it called 'concurrent'? According to Dharmapāla's doctrine, another distinct seed is formed; that newly born seeds and old seeds are concurrent can be explained in this way. According to Candragupta's doctrine, it merely causes the old to increase; thus, within that very thought-moment, the newly increased seed is designated in meaning as the fruit, and the ancient seed is designated in meaning as the cause, which is why it is said to be 'concurrent.' Furthermore, regarding the prior moment with respect to the posterior moment, although they are different kṣaṇas wherein the cause perishes and the fruit is born, because the cause exists it is able to produce its fruit, and so they are spoken of as concurrent. According to Jayasena's doctrine, the seeds of beginningless wholesome dharmas with taints are called the cause; at the beginning of the ten faiths, by relying on the taintless teachings, new seeds are perfumed into being; this seed is the fruit, and the beginningless seed is the cause; because cause and fruit are simultaneous, they are therefore said to be 'concurrent.'