瑜伽師地論略纂 1.81

1.81

「又種子體，無始時來」等者，護月云：種子本有，由新熏發方生，故名為新。此文為正。難陀云：此說名言，本識親種無始新熏，不能自得異熟果，要由淨不淨業新熏招集方乃能生，故名為新。護法解云：名言種子法爾舊成，無有支熏，不能得果，新舊合用其果方生，望業招集與其新名，非名言種無始時無，要熏方生。故名言種無受盡相，復數逢緣，數生果故；有支種子名有受盡相，有頹歇故。若果未生，名未受果；若果已生，名已受果。

Regarding “furthermore, the substance of seeds has from beginningless time,” etc.: Candragupta says that seeds are originally existent and only arise by being newly perfumed and stimulated; hence they are called 'new.' This text is authoritative. Nanda says that this refers to name-and-speech: the direct seeds of the mūlavijñāna are newly perfumed from beginningless time, yet cannot obtain the fruit of retribution on their own; they must be summoned and gathered by the newly perfumed pure and impure karma before they can arise; hence they are called 'new.' Dharmapāla explains: the seeds of name-and-speech are established naturally from antiquity; without the perfuming of the factors of existence, they cannot obtain a fruit; when the new and the old operate together, their fruit can then arise; with respect to being summoned and gathered by karma, they are given the name 'new,' not that the seeds of name-and-speech did not exist from beginningless time and must await perfuming before they can arise. Therefore, the seeds of name-and-speech do not have the characteristic of exhausting what is experienced, because they repeatedly encounter conditions and repeatedly produce fruits; the seeds of the factors of existence are said to have the characteristic of exhausting what is experienced, because they undergo decline and cessation. If the fruit has not yet arisen, it is called 'not yet having experienced the fruit'; if the fruit has already arisen, it is called 'having already experienced the fruit.'