宗鏡錄 48.21

48.21

答。熏者資熏。擊發之義。生者生起。從因生出之義。謂本識等。雖無力資熏。擊發自種之義。而有親生自種之義。如有種性者。法爾本有無漏種子。雖有生果之能。若不得資加二位有漏諸善資熏擊發。即不能生現。須假有漏諸善資熏。方能生現。又如本識中善染等種。能引次後自類種子。雖有生義。無自熏義。如穀麥等種。雖有生芽之能。若不得水土等資熏擊發。亦不能生其現行。本識雖有生種之能。然自力劣。須假六七與熏方生。由是義故。本識等雖非能熏。而能生種。故與親種得為因緣。五根塵等諸根分。亦應然。此解。今依因位。現行。望自親所熏種。能為二緣。即是因緣。增上緣。唯除第八及六識中極劣無記。非能熏故。今按此文。現於親種得為因緣中。既除第八及六識中極劣無記。非能熏故。望自親種無因緣義。若言本識及六識中極劣無記。能生自種。得為因緣者。便犯異熟有能熏過違聖教失。

Answer: "Perfuming" has the meaning of aiding and stimulating; "producing" has the meaning of arising, emerging from a cause. This means that although the root consciousness and so forth have no power to aid and stimulate their own seeds, they have the meaning of directly producing their own seeds. Just as one who has the spiritual lineage (gotra) naturally has originally existing uncontaminated seeds, although they have the capacity to produce results, if they do not receive the aiding and stimulating of contaminated wholesome [dharmas] in the two stages of provisioning and application, they cannot produce the actualized; they must rely on the aiding of contaminated wholesome [dharmas] before they can produce the actualized. Furthermore, just as the wholesome and defiled seeds in the root consciousness can induce their own subsequent homogeneous seeds: although they have the meaning of producing, they do not have the meaning of self-perfuming. Like seeds of grain and barley, although they have the capacity to produce sprouts, if they do not receive the aiding and stimulating of water, earth, and so forth, they also cannot produce their actualization. Although the root consciousness has the capacity to produce seeds, its own strength is weak; it must rely on the sixth and seventh [consciousnesses] to perfume them before they are produced. Due to this meaning, although the root consciousness and so forth are not what can perfume, they can produce seeds; hence, with their direct seeds they can form the cause-condition. The division of the faculties, such as the five sense faculties and sense objects, should also be like this. This explanation now relies on the causal stage: the actualized, in relation to its directly perfumed seeds, can serve as two conditions, namely the cause-condition (hetupratyaya) and predominant condition (adhipatipratyaya), with the sole exception of the eighth and the extremely weak indeterminate [states] in the sixth consciousness, because they cannot perfume. Now, according to this text, since the eighth and the extremely weak indeterminate [states] in the sixth consciousness are excluded from the actualized forming the cause-condition for their direct seeds because they cannot perfume, in relation to their direct seeds there is no meaning of cause-condition. If one says that the root consciousness and the extremely weak indeterminate [states] in the sixth consciousness can produce their own seeds and can form the cause-condition, one would commit the fault of maturation having the ability to perfume, contradicting the holy teaching.'