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The 惫颈箩帽腻苍补-产墨箩补 鈥渟eed-consciousness鈥�, the consciousness which is seed, is obviously the third member of the causal chain, the member conditioned by actions and itself conditioning name and form (苍腻尘补谤奴辫补). This is what descends into the mother鈥檚 womb and is the first seed of the new being. This 惫颈箩帽腻苍补 was the subject of a conversation between the Buddha and 膧苍补苍诲补 (顿墨驳丑补, II, p. 63: 碍辞艣补vy膩khy膩, p. 669; Madh. 惫峁泃迟颈, p. 552).

Transl. 鈥� If the 惫颈箩帽腻苍补, O 膧苍补苍诲补, did not descend into the mother鈥檚 womb, would the 苍腻尘补谤奴辫补 (i.e., the entire living individual) coagulate as an embryo? 鈥� No, Lord.

If the 惫颈箩帽腻苍补 went away after having descended into the mother鈥檚 womb, would the 苍腻尘补谤奴辫补 come into existence? 鈥� No, Lord.

If the 惫颈箩帽腻苍补 were to be cut off in the child, boy or girl, would the 苍腻尘补谤奴辫补 grow and develop? 鈥� No, Lord.

The technical term 惫颈箩帽腻苍补产墨箩补 used here by the 罢谤补颈迟茅 does not appear, it seems, in the canonical scriptures, but occurs in some Mah膩y膩na蝉奴迟谤补蝉, especially in the 艢补濒颈蝉迟补尘产补, ed. Sastri, p. 13鈥�14 (cited with a few variants in Madh. 惫峁泃迟颈, p. 566, and Pa帽jik膩, p, 480:

Transl. 鈥�

鈥淎lthough this twelve-membered co-dependent production set in action for all of eternity continues to function uninterruptedly like the current of a river, however, four members of this twelve-membered co-dependent production function as cause to ensure its substance. What are these four? They are ignorance, craving, action and consciousness. Here consciousness is cause as seed: action is cause as field; ignorance and craving are causes as defilements. Action and the defilements give rise to the seed-consciousness; action plays the part of field for the seed-consciousness; craving waters the seed-consciousness, ignorance plants the seed-consciousness. If these four conditions do not exist, there is no arising for the seed-consciousness.鈥�

But it seems that the 艢补濒颈蝉迟补尘产补 may have been directly inspired by the Bhava-sutta of Anguttara, I, p. 23鈥�224, where the Buddha explains to 膧苍补苍诲补:

鈥淚f the action destined to be retributed in 办腻尘补-, 谤奴辫补- or 腻谤奴辫测补诲丑腻迟耻 did not exist, existence (bhava) in one of these three realms would not manifest.鈥�

The 厂奴迟谤补 continues by saying:

Iti kho 膧苍补苍诲补 办补尘尘补峁� khettam, vi帽帽膩na峁� 产墨箩补峁�, 迟补峁噃腻 sineho avijj膩n墨vara峁嚹乶a峁� satt膩na峁� 迟补峁噃腻sa峁儁ojan膩na峁� h墨n膩ya鈥� majjhim膩ya鈥� pa峁噄t膩ya dh膩tuy膩 惫颈帽帽腻峁嘺峁� 辫补迟颈峁�峁�丑颈迟补峁�.

鈥淚ndeed, O 膧苍补苍诲补, action is the field, consciousness is the seed, and craving is the moisture (of the soil). In beings chained by ignorance, fettered by craving, consciousness manifests in the lower, middle or higher realm.鈥�

The Bhava-sutta exits in a Chinese version in the Ts鈥檌 tch鈥檕u san kouan king (T 150a, no. 42, p. 881c), an anthology of 47 蝉奴迟谤补蝉 translated by Ngan Che-kao, the first year of the yuan-kia period (151a. D.). Tan-ngan claims that these 蝉奴迟谤补蝉 are extracts from the Sa峁儁ukt膩gama (cf. Li-tsi, T 2034, k. 4, p. 50b1), but actually, only two 蝉奴迟谤补蝉 鈥� the 厂补迟迟补峁�峁�丑腻苍补 (no, 1) and the Puggala (no, 30) 鈥� come from the Sa峁儁ukta, and all the others are borrowed from the Ekottara. The anthology is entitled Ts鈥檌 tch鈥檕u 鈥楾he Seven Subjects鈥�, after the title of the first s奴tra 厂补迟迟补峁�峁�丑腻苍补 (cf. K鈥檃i-yuan, T 2154, k. 1, p. 479c16).

It is quite characteristic that the Bhava-sutta, dealing with the 惫颈箩帽腻苍补-产墨箩补, should have been one of the first to be translated into Chinese. The seed-consciousness was called upon to play a large role in the Abhidharma (see 碍辞艣补, III, p. 25, 26, 124, 26); it is the basis of the Vij帽膩nav膩din psychology which made the 膩laya惫颈箩帽腻苍补, the consciousness-receptacle 鈥榩rovided with all the seeds鈥� (sarva产墨箩补ka) the support of the knowable (箩帽别测腻艣谤补测补); cf. Mah膩y膩nasa峁僩raha, p. 12 seq.