成唯識論演祕 3.98

3.98

答：按無著《攝論》說二頌釋，具如疏引。無性釋云：又外種子若稻穀等，或有雖種而復失壞；若稊稗等，或有不種而復得生，云何內種非如外種有作不作失得過失？故次答云：故成相違。以內種子與外種子不同法故，名曰相違。若內種子與外種子有差別者，云何前文說阿賴耶識是一切法真實種子？為避此難故，說外種內為緣等，由稻穀等皆是眾生感受用業熏習種子，依阿賴耶力所變現，是故外種離內無別。又世親云：謂外種子唯就世俗說為種子。所以者何？彼亦皆是阿賴耶識所變現故。

Answer: According to Asaṅga's Mahāyānasaṃgraha, two verses are spoken in explanation, fully quoted in the Commentary. Asabhāva explains: Furthermore, external bījas such as rice and grain may sometimes perish despite being sown; and weeds such as tares may sometimes grow without being sown. How could internal bījas not have the faults of loss of what is done and acquisition of what is not done, just like external bījas? Therefore, the subsequent answer states: "Hence there is a contradiction." Because internal bījas and external bījas do not share the same principle, it is called a contradiction. If there is a difference between internal bījas and external bījas, why did the previous text say that the ālaya-vijñāna is the true bīja of all dharmas? To avoid this difficulty, it says that external bījas take the internal as their condition, etc., because rice, grain, and the like are all bījas perfumed by the karma of sentient beings' experience of enjoyment, manifested through the power of the ālaya; therefore, external bījas are not separate from the internal. Furthermore, Vasubandhu says: External bījas are spoken of as bījas solely from the perspective of saṃvṛti. Why is this? Because they, too, are all manifested by the ālaya-vijñāna.