瑜伽論記 8.322

8.322

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.'