瑜伽師地論略纂 13.74

13.74

論云「復次，種子云何？非折諸行別有實物名為種子，亦非餘處」者，備師及景師云：此明種子與行果不一異。非折別有者是不一，謂即功能，功能非現行，若折諸行為種子，種子體即行故；亦餘處者是不異，謂即行功能，非離行外，餘所調然有體。　「然即諸行如是種姓，如是等生」者，備師云：此明六、七識與種子不一異。　「如是安布，名為種子，亦名為果」者，備師云：此明本識與種不一異。景師云：從然即諸行如是種性下，此釋成上義。太師云：上來總明本識中藏種子，與本識無別體，相望為不一異。言諸行不一異者，此隨轉理門。以下釋一明文，釋成別義。　今解稍別，此竝望現行、種為論。亦非餘處以上，釋種子與行不異；然即諸行者下，明種子與行不一。何以故下，釋成上義。　「譬如穀麥等物」以下，法師云：此中意者，謂如一麥芽望後葉名種，從前種生名果，即以莖為莖種子，亦為前種果。今解：從譬如以下，至亦非餘處，明穀麥等從芽莖以為種子生者，莖等為果不一異。　「然諸大種如是種姓，如是等生」下，明此麥穀從水土緣力，後生莖果時不一異。此譬喻多前法同，即前莖等果種子，麥為緣生，後芽等說名種子。當知法相亦復如是。此因前不相應假法，不須種生。外難發起云：前因緣中云以第八為因緣，此種如何？故有此文。若不爾，即此合別義。復答如何云如是不相應，解滅定等後，方結此前文。四句損伏善種中，第一句勤而不利煩惱，第二句利而不勤，第三句斷善者，第四前卷末云非助伴損伏，即無學入無餘時善種。此第四種無體，名損善種；前二令善種無勢力，名損，非全不生；第三句現行全不生，種無功力，名損，得不成就，非一切體得亦無，如前得中辨。　第二句中，「見執著邪見」者，此是見取；「多習邪見」，此是邪見。

Regarding the treatise's statement, "Furthermore, what are seeds? They are not distinct real substances separate from the conditioned phenomena (saṃskāra), nor are they located elsewhere": Masters Bei and Jing state that this clarifies that seeds and conditioned phenomena or fruits are neither identical nor different. "Not distinct real substances separate" means not different, referring to functional capacity—and functional capacity is not active manifestation (samudācāra); if one breaks down conditioned phenomena into seeds, the substance of seeds would be conditioned phenomena themselves. "Nor located elsewhere" means not identical, referring to functional capacity of conditioned phenomena, which does not exist as an independent real substance separate from conditioned phenomena. Regarding "Yet, conditioned phenomena having such lineages and being born in such a manner": Master Bei states that this clarifies that the sixth and seventh consciousnesses are neither identical nor different from seeds. Regarding "Being arranged in such a manner, they are called seeds, and also called fruits": Master Bei states that this clarifies that the fundamental consciousness (mūlavijñāna) and seeds are neither identical nor different. Master Jing states that from "Yet, conditioned phenomena having such lineages" downwards, this explains and completes the above meaning. The Great Master states: the above generally explains that seeds stored within the fundamental consciousness have no separate substance from the fundamental consciousness, and when viewed in relation to each other, are neither identical nor different. The statement that conditioned phenomena are neither identical nor different is a provisional exposition (saṃvṛti-nītārtha). Below, it explains a clear passage to establish a distinct meaning. Now, my explanation differs slightly: these are all discussed in relation to active manifestations and seeds. From "nor are they located elsewhere" upwards explains that seeds are not different from conditioned phenomena; from "Yet, conditioned phenomena" downwards clarifies that seeds are not identical to conditioned phenomena. From "Why?" downwards explains and completes the above meaning. From "Just as grains, wheat, and other things" downwards, the Dharma Master states: the meaning here is that just as a sprout of wheat, in relation to subsequent leaves, is called a seed, and being born from a prior seed is called a fruit, the stalk serves as the seed for the stalk and also serves as the fruit of the prior seed. Now the explanation: from "Just as..." down to "nor are they located elsewhere," it clarifies that for grains, wheat, etc., which arise taking sprouts and stalks as seeds, the stalks, etc., as fruits, are neither identical nor different. From "Yet, the great elements having such lineages and being born in such a manner" downwards, it clarifies that when these grains and wheat, through the conditioning power of water and earth, later produce stalk fruits, they are neither identical nor different. This analogy mostly parallels the preceding dharma: namely, the seeds of the preceding fruits such as stalks, with wheat serving as condition for their birth, and subsequent sprouts, etc., are designated as seeds. One should know that the characteristics of dharmas are also like this. This is because the preceding non-associated conditioned phenomena are nominal and do not require seeds to be produced. An external objection arises: "The preceding discussion of causes and conditions stated that the eighth consciousness serves as the cause and condition; how are these seeds so?" Hence this text is present. If not so, this would combine distinct meanings. In answering again how such non-associated phenomena are, only after explaining the attainment of cessation (nirodhasamāpatti), etc., does it conclude this preceding text. Among the four phrases on impairing and subduing wholesome seeds: the first phrase refers to defilements that are energetic but not sharp; the second phrase refers to those that are sharp but not energetic; the third phrase refers to those who sever wholesome roots; the fourth phrase, at the end of the preceding fascicle, refers to impairment without accompaniment, which is wholesome seeds when an aśaikṣa enters remainderless [nirvāṇa]. This fourth seed lacks substance and is called an impaired wholesome seed; the first two cause wholesome seeds to lose power and are called impaired, but they do not fail to arise entirely; in the third phrase, active manifestation fails to arise entirely and seeds lose efficacy, which is called impaired and attainment is not possessed, but it is not that all substance of attainment is absent, as differentiated in the preceding section on possession. In the second phrase, "adhering to wrong views through views" is the clinging to views (dṛṣṭi-parāmarśa); "frequently practicing wrong views" is wrong view (mithyādṛṣṭi).