瑜伽師地論略纂 2.34

2.34

As for "because all seeds are not separate from dharmas, they are established in accordance with dharmas": conforming to the Sarvāstivādins, it is said: seeds are not separate from mental dharmas, and the three periods are established in accordance with mental dharmas, for they say that the essence of seeds is precisely mind. Conforming to the Sautrāntikas, it is said: seeds are not separate from dharmas such as form and mind, and the three periods are established in accordance with dharmas of form and mind, for they say that form and mind can preserve seeds. Now the Mahāyāna explains: seeds are not separate from the dharmas of the eighth consciousness, and the three periods are established in accordance with the dharmas of the eighth consciousness. Furthermore, seeds do not possess an essence distinctly separate from active dharmas, just as active dharmas establish the three periods based upon seeds. How are they established? That a seed can produce a fruit in the future is called the future; the cause that was able to produce the seed is called the past; the self-nature of the seed is called the present. Furthermore, active dharmas are for the most part intermittent, whereas seeds are constantly continuous. Since seeds do not possess an essence distinctly separate from active dharmas, and since dharmas have three periods, seeds now establish the meaning of the three periods in accordance with dharmas. This is a general heading showing that the basis for establishing the three periods is established upon seeds. Below, the meaning of the time-periods will be explained specifically. Lest an external opponent object that since seeds are constantly existent they should not be subsumed under the time-periods, [it is said that] just as with dharmas, they are also included in the time-periods.