宗鏡錄 50.29

50.29

答。種子與心義別。即取第八識現行。亦名種子故。但是種。能生現行故。名種子識。此識現行。能起前七識。即有能生法種。功能義邊。第八識名種子識。前言心者。但是積集集起義名心。又第八識。而隨義別立種種名。或名根本識。流轉因。還滅因。界趣生體。引果總報主。阿賴耶者。此云我愛執藏。異熟識者。此是善惡業果位。以善惡業果為因。即招感得此引果故。前世業為因。因是善惡。今世感第八識。是無記異熟。即果異於因。故名異熟。又具四義。一實。二常。三遍。四無雜。是名真異熟識。

Answer: The meaning of seeds differs from that of citta: taking the active manifestation of the eighth consciousness, it is also called seed; simply because it is a seed capable of producing active manifestation, it is called the seed-consciousness. This active manifestation of consciousness can give rise to the first seven consciousnesses, possessing the functional aspect of being a seed that produces dharmas, in terms of which the eighth consciousness is called the seed-consciousness. What was previously called citta is named citta merely in the sense of accumulating and gathering-and-arising. Furthermore, the eighth consciousness has various names established according to differences in meaning: it is sometimes called the root consciousness (mūlavijñāna), the cause of saṃsāra, the cause of cessation, the substance of realms, destinies, and births, and the master of the comprehensive retribution (leading result). Ālaya translates here as 'storehouse grasped with self-love'. The vipāka consciousness is the stage of the fruition of good and evil karma: taking the fruit of good and evil karma as the cause, it brings about and attains this leading result; karma of a past life is the cause, and the cause is good or evil, while the eighth consciousness induced in this life is morally indeterminate vipāka, meaning the fruit differs from the cause, hence it is called vipāka. Furthermore, it possesses four meanings: first, real; second, constant; third, pervasive; fourth, unmixed. This is called the true vipāka consciousness.