[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) › [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt) › 48.13 # 宗鏡錄 48.13 English (machine translation) 48.13 - **Language:** English ### [48.13](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.48.13) 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.' - [Previous: 48.12](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.48.12) - [Next: 48.14](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.48.14) - [Up: 48](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.48) ## Linked texts (1) - [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016.48.13) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.48.13](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.48.13) · Pramāṇa