宗鏡錄 48.11

48.11

Answer: They are neither identical nor different. The Mahāyānasaṃgraha says: 'Regarding these seeds of dharmas of the impure category being in the ālayavijñāna: are they different because of having distinct substances, or not different because of having no distinct substances? Both have errors; one must clarify that they are neither identical nor different. This ālayavijñāna and seeds co-arise like this; although there are the dependent and the basis, they are not different on account of distinct substances [...] up to: the dependent is provisional, without substance; the basis is real, having substance. Provisional and real are united; their different characteristics are difficult to distinguish, because there are not two substances. This consciousness previously did not have efficacy, but after perfumed arising it subsequently has efficacy; therefore, it is different from the prior. The prior consciousness is only retribution; it cannot be called "all seeds". The posterior consciousness can act as the cause producing others; it is named "all seeds". The prior consciousness only produces its own continuum, while the posterior consciousness can produce the continuum of both self and other; therefore, it is superior to the prior. For instance, a barley seed produces its own sprout: because it has efficacy, barley is said to be the sprout’s seed. If the barley is old, or damaged by fire, it loses its efficacy; the characteristic of barley is not different, but because its efficacy is destroyed, it is not called a seed. This consciousness is also like this: if it has the efficacy of producing all dharmas, through associating with efficacy it is named "all seeds". If this efficacy ceases without remainder, it is merely called retribution consciousness, not all seeds. Therefore, they are not non-different.'