成唯識論述記 3.3

3.3

述曰：十義廣種子中，自下第八具義多小。種有六義，遮餘非種。於中有三，初總標六義；次隨六別釋；後總結簡餘非實種子，此即初也。《瑜伽》第五說有七種子，今此言六，故云「略」也。法有五聚，第一遮無為；第三遮心、心所等，即簡別盡。然簡自處，更立餘門。第二遮等自處分別，更不敘之。不遮色者，色法外種亦具此六義故，假名種子。若爾，如何與果俱有？復如何言常恒隨轉？無性《攝論》不簡差別，唯言內種有，世親即通。然彼一一皆自釋，言內法如此，外法如此，至果俱有，唯言內種，即不論外，勘彼一一，次第明之。今釋外種亦有果俱，如蓮華根生蓮華等，非因滅位其果方生，根、莖同時，世極成故。此解稍好，可細尋之。

The Commentary states: Among the ten topics expanding on seeds, below is the eighth: how many definitions they possess. A seed has six characteristics, excluding what are not seeds. In this there are three parts: first, a general listing of the six characteristics; next, an individual explanation of each of the six; and finally, a general conclusion excluding what are not real seeds; this is the first. The fifth fascicle of the Yogācāra speaks of seven [characteristics of] seeds; here it speaks of six, hence it says 'briefly.' Dharmas are grouped into five categories: the first excludes unconditioned dharmas; the third excludes mind, mental factors, and the like, thereby completing the exclusions. But to exclude within their own category, other divisions are further established. The second excludes identity within its own category, which is not narrated further. Matter is not excluded, because external seeds among material dharmas also possess these six characteristics, and are metaphorically designated as seeds. If so, how can they exist simultaneously with the result? And how can they be said to continuously follow without interruption? Asvabhāva's Mahāyānasaṃgraha does not make this distinction, stating only that internal seeds possess them; Vasubandhu applies them to both. However, each of them explains on his own, saying internal dharmas are like this, external dharmas are like that; when it comes to existing simultaneously with the result, they speak only of internal seeds and do not discuss external ones. Collate each of them to clarify this in order. Here, we explain that external seeds also exist simultaneously with the result: just as a lotus root gives rise to a lotus, it is not that the result arises only when the cause has perished; root and stalk are simultaneous, as is well known in the world. This explanation is somewhat better and can be scrutinized in detail.