大乘百法明門論開宗義決 1.234

1.234

雖依思願善惡種立者。此對小乘故說雖言。謂有部宗別有色法。從表色生體是實有。能防戒色名無表色。若不爾者。受戒已後心起惡時。戒體應失。故知非心而是色也。若經部宗說是種子。以求戒時表色及心和合共熏。在於身中有防非用。非色非心而為無表。今大乘宗唯依善惡勝上思願熏成種子。在識藏中。此種勢力令身語意不造諸惡。依此種子假立無表。以防色故但名色也。

Regarding "although established on the basis of the seeds of volition and vows that are wholesome or unwholesome": this is stated with the word "although" in contrast to the Hīnayāna. That is, the Sarvāstivādin school holds that there is a separate material dharma that arises from manifest matter, whose substance is genuinely existent, and which can guard the matter of morality, called unmanifest matter (avijñapti-rūpa). If it were not so, then when an evil mind arises after receiving the precepts, the substance of the precepts would be lost; thus one knows it is not mind, but matter. The Sautrāntika school explains that it is a seed: because when seeking the precepts, manifest matter and mind harmonize and jointly perfuse, existing within the body with the function of guarding against transgression; it is neither matter nor mind, yet serves as the unmanifest. Now the Mahāyāna school holds that it is solely established based on the superior wholesome or unwholesome volition and vows perfuming and forming seeds in the storehouse of consciousness. The power of these seeds causes the body, speech, and mind not to create various evils. In reliance on these seeds, unmanifest matter is provisionally established; because it guards against matter, it is merely named "matter".