瑜伽師地論略纂 13.75

13.75

九品種子中，若新熏如何？言「若住本性，名下品」者，解云：此亦無始曾熏，然更近不起現行，此舊種名下品；復熏已後，從下轉名中、上等。本有種子一切三品皆舊，何故至修練等已名中品者？此三品種子本皆自有，然此中得一品種子上，義說熏不熏等有三品，其體是一等，非三品種子。轉下成中，此名轉滅，一種子故。又轉齊無妨。此本有三品，舊先有，復熏練已，轉下品齊中品，故佛身中一切皆等，無上、中、下三品種子。此中據轉齊三品各別，非一品轉成三位。新舊二師義。

Regarding the seeds of nine grades: how is it if they are newly perfumed? Where it says, "If remaining in their fundamental nature, they are called lower grade," the explanation is: these have also been perfumed from beginningless time, but more recently have not given rise to active manifestations; these old seeds are called the lower grade. After being perfumed again, they transform from the lower and are called middle, upper, and so forth. In the case of inherently existing seeds, all three grades are old; why then are they called the middle grade upon reaching cultivation, refinement, and the like? These seeds of three grades are all originally present in themselves. However, here, on the basis of a seed of a single grade, it is conceptually stated that through perfuming, non-perfuming, and so forth, there are three grades, yet their intrinsic substance is uniform, not three [distinct] seeds of different grades. The transformation of the lower into the middle is termed "transformation and cessation" because it is a single seed. Moreover, there is no impediment to their transforming to equality. These inherently existing three grades originally exist from before; after being perfumed and refined again, the lower grade transforms to equal the middle grade; hence in the body of a Buddha all are equal, without seeds of the three grades of upper, middle, and lower. Here it is based on the transformation into equality where the three grades are distinct, not one grade transforming into three states. These are the positions of the two masters of the new and the old.