[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016) › 48.13 # 宗鏡錄 48.13 宗鏡錄 48.13 - **Language:** Classical Chinese ### [48.13](https://indike.org/pramana/in.bauddha.taisho.2016.48.13) 答。攝論云。種子有二。一外種子。但是假名。以一切法唯有識故。二內種子。則是真實。以一切法以識為本。此二種子。念念生滅。剎那剎那。先生後滅。無有間故。此法得成種子。何以故。常住法不成種子。一切時無差別故。復次云何外種子。如穀麥等。無熏習。得成種子。由內。外得成。是故內有熏者。外若成種子。不由自能。必由內熏習感外。故成種子。何以故。一切外法。離內則不成。是故於外不成熏習。一由內有熏習。得成種子。又第八識從種子生故。稱果報識。能攝持種子故。亦名種子識。又本識是集諦。故名種子。是苦諦。故名果報。又二果俱有與所生現行果法。俱現和合。方成種子。釋云。謂此種子。要望所生現行果法。俱時現有。現者。一顯現。二現在。三現有。三義名現。由此無性人。第七識。不名種子。果不顯現故。即顯現言。簡彼第七。現在。簡前後。現有。簡假法。體是實有。方成種子。故顯現唯在果。現有唯在因。現在通因果。和合簡相離。 > Answer: The Mahāyānasaṃgraha says: 'There are two kinds of seeds: first, external seeds, which are merely nominal designations, because all dharmas are consciousness only; second, internal seeds, which are real, because all dharmas take consciousness as their root. These two kinds of seeds arise and cease moment by moment, kṣaṇa by kṣaṇa, the earlier arising and the later ceasing without interruption; thus this dharma comes to constitute a seed. Why? Permanent dharmas do not constitute seeds, because they have no difference at any time. Furthermore, how do external seeds, such as grain and barley, without perfuming, come to constitute seeds? They come to be constituted by the internal. Therefore, since there is internal perfuming, if external seeds are constituted, it is not due to their own capacity, but necessarily due to internal perfuming inducing the external, thus constituting seeds. Why? All external dharmas cannot be established apart from the internal; therefore, perfuming is not established in the external. It is solely through having internal perfuming that seeds are established.' Furthermore, because the eighth consciousness arises from seeds, it is called the retribution consciousness; because it can hold seeds, it is also called the seed consciousness. Furthermore, the root consciousness is the truth of arising (samudayasatya), hence it is called seed; it is the truth of suffering (duḥkhasatya), hence it is called retribution. Furthermore, two results must be coexistent with the produced actualized result dharmas, being co-present and unified, only then constituting a seed. The commentary explains: 'This means that these seeds, in relation to the produced actualized result dharmas, are co-temporally present. "Present" has three meanings: first, manifest; second, present \[time\]; third, presently existing. These three meanings are called "present". Thereby, for a person without nature, the seventh consciousness is not called a seed, because its result is not manifest. Thus the word "manifest" excludes that seventh \[consciousness\]. "Present \[time\]" excludes earlier and later. "Presently existing" excludes provisional dharmas; only when the substance is substantially real does it constitute a seed. Therefore, "manifest" resides only in the result; "presently existing" resides only in the cause; "present \[time\]" applies to both cause and result. "Unified" excludes separation.' > — English (machine translation) (machine translation) - [Previous: 48.12](https://indike.org/pramana/in.bauddha.taisho.2016.48.12) - [Next: 48.14](https://indike.org/pramana/in.bauddha.taisho.2016.48.14) - [Up: 48](https://indike.org/pramana/in.bauddha.taisho.2016.48) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.48.13) — English, machine translation ## Linked texts (1) - [攝大乘論釋](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.mahayanasamgraha!bhasya*zh-paramartha.3.97) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.48.13](https://indike.org/pramana/in.bauddha.taisho.2016.48.13) · Pramāṇa