成唯識論掌中樞要 1.187

1.187

第四會違中有四：一、「諸聖教中雖說內種」下，會「前內種定有熏習及三熏習」等文。二、「其聞熏習」下，會前《攝論》說「聞熏習、聞淨法界」等流文。三、「聞熏習中有漏性者」等，會前《攝論》「是世出世心種子性」文。四、「依障建立種性別者」下，會前《瑜伽》「有情本來種性差別」等文。或分為五，若作四段，總會前新熏家所引之文。今為五科，亦兼傍會前《對法》之文。「聞熏習中有漏性者」下，會《對法》云：「決擇善根能得建立為無漏性，修道所斷」等文。「此正因緣微隱難了」下，方會《攝論》「是出世心種子性」處，義兼傍會，於理為勝。前新熏中《多界經》者即此家義新熏之證，故不須會。會《瑜伽》中有二：初會；後難。會中有三：初標；次釋；後經。難中亦三：初立理；次破救；後申二難。

Fourth, in reconciling contradictions, there are four points: 1. From "Although the sacred teachings speak of internal seeds" down, it reconciles with the previous texts stating that "internal seeds definitely possess perfuming and the three perfumings." 2. From "Its hearing-perfuming" down, it reconciles with the text from the previous Mahāyānasaṃgraha stating that "hearing-perfuming is an outflow of hearing the pure dharmadhātu." 3. The phrase "that which is of sāsrava nature within hearing-perfuming" and so forth reconciles with the previous Mahāyānasaṃgraha text saying "it is the seed-nature of worldly and transworldly minds." 4. From "Establishing the distinction of gotras based on obstructions" down, it reconciles with the previous Yogācārabhūmi text stating "sentient beings originally have distinctions in gotra," and so forth. Alternatively, this may be divided into five. If made into four sections, it reconciles in general all the passages cited by the advocates of new perfuming. Now making it five sections also secondarily reconciles the previous text from the Abhidharma. From "that which is of sāsrava nature within hearing-perfuming" down, it reconciles the Abhidharma passage stating: "Wholesome roots of decisive discrimination are able to be established as an anāsrava nature, abandoned by the path of cultivation," and so forth. Only from "This true direct condition is subtle, hidden, and difficult to comprehend" down does it reconcile the Mahāyānasaṃgraha passage "is the seed-nature of the transworldly mind"; reconciling this secondarily is logically superior. The Bahudhātuka-sūtra in the previous section on new perfuming is precisely this master's proof for new perfuming, and therefore need not be reconciled. In reconciling the Yogācārabhūmi, there are two parts: first, reconciling; next, raising difficulties. In the reconciliation there are three parts: first, stating [the thesis]; next, explaining; finally, citing the sūtra. In the difficulties there are also three parts: first, establishing the principle; next, refuting the rejoinder; finally, setting forth two difficulties.