成唯識論掌中樞要 1.86

1.86

相、見同種、別種生者，有二解：有說相、見同種生，謂無本質者；影像相與見分同種生，其有本質者，本質亦同種生。即一見分種生現行時，三法同一種故，謂見、影、質。有說相、見別種生者，本質、見分定別種生。其影像相與見分及本質或異、或同，種相分等現行為因緣故，本有俱生，現行相分或和合生新舊種同生故。安惠二分亦說種生，見與體同；相分二說：或同、或異，相分無體，種子是假。護法正義質、影二相與見分三，此三三性種子界繫等未要皆同，隨所應故。即前所說相、見別種是此正義。頌曰：

Regarding whether nimitta and darśana arise from the same seed or different seeds, there are two explanations. Some say that nimitta and darśana arise from the same seed; this refers to cases without an archetype: the reflected image nimitta arises from the same seed as the darśanabhāga; when there is an archetype, the archetype also arises from the same seed. That is, when a single seed of the darśanabhāga produces an actual state, the three dharmas have the same seed—namely, the darśana, the reflected image, and the archetype. Some say that nimitta and darśana arise from different seeds: the archetype and the darśanabhāga definitely arise from different seeds. The reflected image nimitta is either different from or the same as the darśanabhāga and the archetype, because the seeds of the nimittabhāga and so on take actual states as hetupratyaya; inherently existing and co-arising, the actual nimittabhāga either arises in combination, or old and new seeds arise together. Sthiramati's two parts are also explained as arising from seeds; the darśana is identical with the substance; regarding the nimittabhāga, there are two views: either identical or different; the nimittabhāga lacks substance, and the seeds are provisional. Dharmapāla's definitive view is that the archetype, reflected image, and darśanabhāga are three: these three do not necessarily share the same three moral natures, seeds, realm-associations, and so forth, but follow what is appropriate. That is, what was stated before—that nimitta and darśana have different seeds—is his definitive view. The verse says: