大乘百法明門論開宗義決 1.122

1.122

種子即是習氣異名者。然諸習氣總有三種。一者名言習氣。名言有二。一表義名言。即能詮義音聲差別。唯第六識能緣其名。然名是聲曲屈差別。唯無記性。不能熏成色心等種。然因名故心隨其名變似五蘊三性法等而成熏。因名起種名名言種。一切熏種皆由心所。心所熏種由因外緣。二顯境名言。即能了境心心所法。即是一切七識見分等心。非相分心。不能顯境。順趣種種所緣境義。依言說名。分別種種所緣境義。二我執習氣亦有二種。一俱生。二分別。謂虛妄執我我所種。隨二我執所熏成種。令有情等自他差別。三有支習氣。謂招三界異熟業種。此亦二種。一有漏善。即是能招可愛果業。二諸不善。即是能招非愛果業。此義出唯識論第八卷。

Regarding 'Seeds are another name for vāsanā,' and so forth: generally speaking, there are three kinds of vāsanā. The first is nominal vāsanā. There are two kinds of nominality: First, nominality expressing meaning: that is, the distinctions of sounds that can express meaning. Only the sixth consciousness can take their names as its object. However, names are distinctions of inflection in sound; they are exclusively indeterminate in nature and cannot perfume seeds of form, mind, and so forth. Yet, due to names, the mind transforms in accordance with those names into the semblance of the five aggregates, dharmas of the three natures, and so forth, thereby bringing about perfuming. Seeds that arise on account of names are called nominal seeds. All perfuming of seeds is accomplished by caittas, and caittas perfume seeds due to external conditions. Second, nominality revealing objects: that is, the cittas and caittas that are capable of cognizing objects. These are precisely all the minds of the darśana-bhāga and so on of the seven consciousnesses, not the mind of the nimitta-bhāga, which cannot reveal objects. They conform and tend toward the meanings of various cognitive objects, and relying on spoken names, they distinguish the meanings of various cognitive objects. The second [kind of vāsanā] is the vāsanā of the grasping of self, which also has two kinds: first, innate; second, discriminative. This refers to the seeds of falsely grasping a self and what belongs to a self; seeds are perfumed in accordance with these twofold graspings of self, causing sentient beings and so forth to have distinctions between self and other. The third is the vāsanā of the limbs of existence: this refers to the seeds of karma that invite vipāka across the three realms. This also has two kinds: first, contaminated wholesome [seeds], which are karmas that can invite desirable fruits; second, unwholesome [seeds], which are karmas that can invite undesirable fruits. This explanation appears in the eighth fascicle of the Vijñaptimātratāsiddhi.