瑜伽師地論略纂 10.10

10.10

論解種子麁細中云「又此種姓未習成果，說名為細，未有果故；已習成果，說名為麁，與果俱故」，釋曰：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，舊本之種義說為因，故言俱也。又前念望後念，雖異剎那因滅果生，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。

Regarding the treatise's explanation of coarse and fine seeds, which says: 'Furthermore, when this gotra has not yet been cultivated into fruit, it is said to be fine, because there is not yet a fruit; when it has been cultivated into fruit, it is said to be coarse, because it is together with the fruit.' Explanation: This takes the doubling increase of untainted seeds initially perfumed in the ten faiths, hence coarse and fine are spoken of, not in other stages. What is meant by 'together'? According to Dharmapāla's doctrine, another distinct seed is formed; the newly produced seed is together with the old seed—it may be explained this way. According to Candragomin's doctrine, it merely causes the old to increase; that is, within the very present thought-moment, the newly increased seed is conceptually spoken of as the fruit, and the old original seed is conceptually spoken of as the cause, hence it says 'together'. Furthermore, viewing the preceding thought-moment against the subsequent thought-moment, although at different kṣaṇas the cause ceases and the fruit arises, because the cause exists it can produce its fruit, hence they are said to be 'together'. According to Jayasena's doctrine, the beginningless seeds of tainted wholesome phenomena are called the cause; at the beginning of the ten faiths, conditioned by untainted teaching, they perfume and form new seeds; this seed is the fruit, and the beginningless seed is the cause; because cause and fruit are simultaneous, they are said to be 'together'.