成唯識論演祕 3.67

3.67

釋：「種」謂種子，有種即是阿賴耶識。阿賴耶識能有種故，名為有種。又因名種，果名有種，前釋為勝。此種、有種未生果前，俱無始有故。對引自名為種子，疏之所明豈不乖此？

Explanation: 'Seed' refers to the bīja; 'possessor of seed' refers to the ālaya-vijñāna. Because the ālaya-vijñāna can possess seeds, it is termed possessor of seeds. Alternatively, the cause is termed seed and the fruit is termed possessor of seed; the previous explanation is superior. Since this seed and possessor of seed both exist from beginningless time before producing fruit, it is termed a seed relative to inducing its own fruit; does what the Commentary clarifies not contradict this?