成唯識論述記 2.829

2.829

述曰：第四、立理，即諸法種子初但有一物，後生果時可無雜亂。若更有新熏，或唯新熏者，種子便多，後生果時從何種起？新熏、法爾，功能既齊，有生、不生，因果便亂；若二種子共生一芽，外麥、豆等例亦應爾。若新唯一種，理亦不然，不可初熏後不熏故，比量齊故。如我所立，因果無亂。然無漏種未增長位，名「本性住姓」；後增長已名「習所成姓」。有漏亦爾，本有未熏增名「本性住種」；後熏增已名「習所成」。若唯新熏，說何以為「本性住種」？若無本有無漏種子者，見道如何生？

The Commentary states: Fourth, establishing the reasoning: namely, the seeds of all dharmas are initially just a single entity, so later when producing the fruit there can be no disorder. If there were additionally newly perfumed seeds, or exclusively newly perfumed seeds, seeds would become multiple; later when producing the fruit, from which seed would it arise? Since newly perfumed and natural seeds would have equal functional efficacy, if one produced and the other did not, causes and fruits would be confounded; and if two seeds jointly produced a single sprout, the same should hold true for external barley, beans, and so forth. If there were only a single newly perfumed seed, that is also logically untenable, for one cannot say that the initial perfuming seeds and subsequent ones do not, since their inferential reasoning is identical. According to our thesis, causes and fruits are not confounded. However, when uncontaminated seeds have not yet reached the state of increase, they are called the 'lineage abiding in its original nature' (prakṛtistha-gotra); later, after having increased, they are called the 'lineage acquired through practice' (samudānīta-gotra). Contaminated seeds are likewise: the innate seeds before being increased by perfuming are called 'seeds abiding in their original nature'; after being increased by perfuming, they are called 'acquired through practice'. If there were only newly perfumed seeds, what would be called the 'seeds abiding in their original nature'? If there were no innate uncontaminated seeds, how could the path of seeing (darśanamārga) arise?