成唯識論演祕 3.4

3.4

釋曰：二種子者，謂內外種；言俱有者，謂非過、未，亦非相離，得為種子。何以故？若於此時種子有，即於爾時果生故。恒隨轉者，謂阿賴耶識，乃至治生外法種子乃至根住，或乃至熟。言決定者，謂此種子各別決定，不從一切一切得生，從此物種還生此物。待眾緣者，謂此種子待自眾緣，方能生果，非一切時能生一切。若於是處、是時遇自眾緣，即於此處此時自果得生。唯能引自果者，謂自種子但引自果，如阿賴耶識種子唯能引生阿賴耶識，如稻穀等唯能引生稻穀等果。餘者不言外法種者，易故不說。舉難以顯文初標，言一切種故。

Explanation: 'Both kinds of seeds' refers to internal and external seeds. 'Coexisting' means not past or future, nor separated, so that they can serve as seeds. Why? Because when the seed exists at that very time, the fruit arises at that same time. 'Constantly accompanying' refers to the ālaya-vijñāna, up to the seeds of external dharmas cultivated for livelihood, up to the abiding of the roots, or up to maturation. 'Determinate' means that these seeds are individually determined; they do not arise all from all, but from the seed of this thing, this very thing is produced. 'Depending on conditions' means that these seeds depend on their own cluster of conditions to be able to produce fruit; they cannot produce everything at all times. If in such a place and at such a time they encounter their own cluster of conditions, then in this place and at this time their own fruit is produced. 'Leading only to their own fruit' means that their own seed leads only to its own fruit; just as the seed of the ālaya-vijñāna can only lead to the arising of the ālaya-vijñāna, and just as rice grain seeds can only lead to the arising of rice grain fruits and the like. As for the rest, the seeds of external dharmas are not mentioned because they are easy to understand. By raising the difficult, the opening statement of the text is illuminated, for it says "all seeds".'